Skip to main content

Full text of "Bunch Of Thoughts"

See other formats


M. S. Golwalkar 


Fitblis Tiers 


First impression Feb. 

Second impression Nov. 
Third impression TNTov. 
Fourth impression Dec. 

Sole 2>istribators * 
Rashtrotthana Sahitya 
Gavipuram Road 
Kempegowda Nagar 
Bangalore- 1 9 

Frices Rs. 1 0 

Frinted at - 
Sharada Press 
Car Street 
Mangalore- 1 








T HE Rashtriya Swayamsevak Sangh— or more commonly 
called the R. S. S.— was started in 1925 on the day of 
Vijayadashami. The founder, revered Doctor Keshav 
Baliram Hedgewar, passed away in 1940. Sri Madhav 
Sadashiv Golwalkar— popularly known as Guruji— has been 
the chief of the organisation since then. The year 1965 
therefore marked the completion of 40 years of the Sangh 
and 25 years of its leadership by Sri Guruji. 

The present attempt to collect some of his thoughts 
has made us feel like ‘picking pebbles on the shores of 
ocean’. The impossibility of compressing in a single 
handy volume the various thoughts that he has expressed 
over the last 25 years in thousands of his speeches, talks, 
discussions and informal chitchats over a whole range of 
national topics is obvious. What is attempted here is just 
to present his viewpoint on various topics. With this 
end in view some of his ideas are strung together under 
different heads. We do not claim any systematic presenta- 
tion, much less a thorough and exhaustive exposition of 
the topics under each head. 

Moreover, most of his speeches are in Hindi. The 
force and diction of his chaste Hindi and the inspiring 
images they bring up are bound to suffer while rendering 
them into other languages, especially to a foreign tongue. 
Naturally the ideas contained herein are his, but the words 
are ours. As such we are keenly aware of the shortcomings 
of these words and expressions. 

Burdened though with all such anxieties, what made 
us to take up this task is the confidence that the radiance 
of his thoughts will outshine all these dark spots and 
illumine the national mind. The greatest single factor, 
however, that has contributed to the happy consummation 
of this task is the loving and wise guidance of the late 
Prof. M. A. Venkata Rao — a reputed thinker, author, 
journalist and a philospher in the truest sense of the 
term. The relations he had with Sri Guruji were not 
only of utmost affection and respect but extended to their 
complete identity in views regarding our national affairs. 
Prof. M. A. Venkata Rao had gone through every page 
of the first manuscript that was got ready as early as 
in 1960. He made suitable corrections and offered 

valuable suggestions. More than all he blessed our efforts 
by writing the invaluable Introduction. Though the 

original manuscript was again supplemented with some 
more fresh ideas of Sri Guruji, the Introduction that 
the late Professor wrote, needless to say, is as fitting today 
as it was five years ago. The ideas he has presented 
therein touch the eternal life-springs of our nation. His 
depth of vision, his vast erudition and masterly presenta- 
tion are all blended in those few pages. He had a desire to 
write a longer Introduction. With that end in view he 
had once again begun going through the present manuscript 
even as he was lying on his sick-bed in the hospital. He 
had even completed a few chapters. But his illness suddenly 
took a grave turn. Just at that moment Providence brought 
Sri Guruji to his bedside. Two days later Prof. Venkata Rao 
passed away leaving us his blessings and his original Intro- 
duction. Now, that Introduction is no more a formal 
introduction. It is his sacred will. And the present publi- 
cation itself is a fulfilment of his last wish. His persistent and 
compelling desire, especially during his last days, to see the 
life-giving thoughts of Sri Guruji reach every heart and home 
as quickly as possible, verily became a call of national duty 
vouchsafed to us by that great departed soul. 

Yes, this humble effort of ours is indeed in response to 
the call of national duty. As the following pages will 
bear out, the thoughts of Sri Guruji are proving a 
beacon light in the confused state of our national mind 
today. The crisis in our country is more intellectual 
and mental than physical. Whatever physical maladies 
are seen today ravaging our body-politic have their roots 
in the weaknesses and perversions of the brain and the 
heart. Often these failings strut about masquerading as 
high ideals trying to cover up their disastrous effects. 
Sri Guruji’s ideas have the intensity of warmth and light to 
dispel all such darkness and charge the nation’s mind with 
right vision and the spirit of right action. 

A short pen-portrait of Sri Guruji’s life at this juncture 
will help our readers to appreciate his ideas better on 
the background of his dynamic personality. 

The only surviving darling son of his parents, Sri 
Guruji showed signs of extraordinary talents even as a 
boy. Later, after doing his M. Sc., he was for some time a 
professor in the Banaras Hindu University. He was 
respectfully called ‘Guruji’ by his beloved students and 
the epithet stuck to him in later years. But his was 
not the spirit to be cribbed and cabined in the confines of 
service. He resigned and returned to Nagpur. He did his 
LL.B., but never practised law. He had by then come 
under the magnetic influence of Doctor Hedgewar. That 
was like Narendra (later on Vivekananda) meeting Sri 
Ramakrishna. The result was equally epoch-making. 
Guruji resolved to lay his all at the feet of Doctor Hedgewar. 
Never was there any place in his thinking for things like 
personal pleasures and family attachment. Before the 
blaze of his passionate idealism the shadows of the 
temptations of the mundane world fled. 

Even to this day, his life is burning like a steady 
flame lighting up the path ,of national reorganisation, 
crossing all political and sectarian boundaries. There are 
very few great men today who have travelled throughout 


the length and breadth of Bharat as often as Sri Guruji. 
He has constant personal contact with thousands of places 
and lakhs of Sangh swayamsevaks and others. 

With his finger constantly on the nation’s pulse, with 
his unceasing concern for the good of the country, Sri Guruji 
is eminently the leader qualified to guide the nation. 
Rising above the rules of position or power or personal 
glory, his single-minded devotion is to the nation as 
a whole. His utterances therefore carry the ring of naked 
truth. He is fearless in his espousal of the nation’s cause and 
makes no concession to any individual or party. 

With this, we leave it to the discerning readers to find 
in the following unvarnished, undecorated presentation 
of Sri Guruji’s thoughts, rays of undying hope and guidance 
and inspiration for treading on the path of our national 

By a happy coincidence today, the Magha Krishna 
Ekadashi, Vishwavasu Samvat, 16th of February 1966 — 
when the present volume is being published — Sri Guruji 
enters his sixty-first year. 

Our heartfelt thanks are due to all those whose loving 
co-operation has made this arduous — though pleasant— task 



The first edition as also the subsequent two impressions of the present 
book were completely sold out within a few months of their publication. 
Demands for more copies are continuing to pour in from all over the 
country and even abroad, necessitating this fourth impression. 

We confidently look forward to an ever-increasing appreciation of the 
priceless treasure of thoughts embodied in the book by an ever-widening 
circle of discerning readership. 

We thank M/s. Sharada Press, Mangalore, for having taken special 
pains to print this book within the shortest possible time. 







Present mental complex— Hindus, the first 
world thought-givers— The world of conflicts— 

Theories bom to root out nationalism, 

Failure; ex: Communism in Russia— Various 
attempts at synthesis of nations — The 
dilemma— Our solution: Inner Bond for human 
unity — Hindus alone equipped for World 
Mission— The first step. 


Birth of Democracy as a reaction— The evil 
of Capitalism— Next reaction, Communism — 

Falsity of its prophecy and promise, ex: 

Russia— Both theories shifting from original 
stand— Both stemming from materialism— 

Failure as a theory —Wrong concept of 
equality —Our view of individual and society— 

Man, not system, important. 


Revival, not reaction— Culture, indefinable 
yet all-absorbing — Nation as God — True 


spirit of service— Not rights but duty— Unity 
in diversity— To raise the average— Present 
perversions— Watering roots of immortality. 


Our unique concept of glory — Fourfold 
achievement — Dharma for individual deve- 
lopment and social solidarity — Materialism 
ends in misery — What made us world 
teachers — Organised strength for attaining 
and maintaining glory — Right men for 


The indefinable ‘Hindu’— Aim : God Realisa- 
tion — Special features— Our unique standard- 
bearers— Need to manifest ideals in daily 
life — Effects of ‘ reactionary Hinduism ’— 
Role of daily samskars — Fad of ‘ modern- 
ism ’ — Hindu ideals in all spheres — Live 
national swadharma. 


Short-cut mania— Lure of politics— Warn- 
ing of history — Secret of our undying 
potency — Inspiration for national rejuve- 
nation — Power corrupts — Restraints on 
power — Effects of combination of political 
and economic powers — Lesson of Europe — 
Sangh, building people’s power— Upholding 
National genius. 



Our. glorious motherland — An ancient 

concept — Britishers’ hand in subverting it— 






Hoary descriptions of Bharat, Himalayas— 

The complete picture— Chosen land of God 
Realisation — Patriotism spiritualised — Its 
living tradition . 


Limits of intellectualism— Mother concept; 

Sign of evolution— Two aspects of devotion— 

Heroic devotion alone counts — Fruits of 
‘not a blade of grass grows’ mentality— 

Political boundaries decided by nation’s 


Why the name 4 Hindu’— Our social diversity, 
sign of evolution — Many sects but one 
dharma — Its twofold object — Reasons for 
present perversion — Varna-vyavastha : Ori- 
ginal form ; not the cause of slavery ; 
present-day perversions— All our languages 
national— Myth of Tamil separatism— Why 
Hindi as official language— Present linguis- 
tic chauvinism— Aryan -Dravidian contro- 
versy, a political game— The fresh dissen- 
sions — Realise underlying unity— A duty by 


Nation, a positive concept— What modern 
scholars say — Hindu, child of Bharat — 
Community of culture, history etc.— Hence, 

Hindu Nation — Non-Hindus and test of 
nationality— Not nurture but culture counts— 

Call to non-Hindus— Revive spirit of assimi- 
lation— Non-Hindus in Hindu Rash tra— Basis 
for national integration. 




Why the word ‘ Rashtriya ’ — The British 
game— Effects of English education —History 
distorted— Birth of territorial nationalism— 
Its absurdity. 


Revolutionaries turned traitors — Congress 
turned reactionary — Nature of non-Hindu 
communities — Muslim appeasement— Hindus 
exhorted for self-annihilation— Leadership, a 
tragic curse — Malady continuing — Correct 
initial blunder. 

‘Secularists’ and Hindu Nationalism— Fear 
complex, root of ‘Hindu-Muslim bhai-bhai’ — 
Story with a moral — Ingrained conviction 
of Hindu Nationalism— Even truth requires 
‘ proof’. 



Muslims after Partition — Twofold strategy : 
direct aggression ; swelling numbers — Our 
leaders’ policy, violence pays — The time- 
bomb— Forgetting nothing, learning nothing— 
Miniature Pakistans — ‘ Nationalist Muslims’ 
exposed— Face Reality. 


Under ‘humanitarian’ mask— Irreligious and 
political tactics— Niyogi Committee’s verdict— 
Activities in Nagaland, Kerala etc. — Same 
story the world over. 







3. THE COMMUNISTS 187-194 

How Communism strikes root — Wrong 
approach of the West— Reactionary remedies; 

Bhoodan — Danger of Socialism — In the 
footprints of China — Revive national genius. 



Our indebtedness to society — The best 
service — Past glory — Destruction by ene- 
mies — Once powerful and free — Race of 
Jayachands leads to Muslim and British 
success — The malady continues ; formation 
of Pakistan — A house divided — History 
repeating itself; Dravidanad etc.— Federal 
structure, a poisonous seed — Basic cure. 


Need for positive basis— Effects of reactionary 
approach — Sangh for permanent organised 
life — Fate of temporary movements ; Con- 
gress — Nation in drifting — The remedy — 

Red signal. 


1. WORLD OF REALITY 231-238 

Strong devours weak— Great fact of world 
history— The present world picture— Slogans 
change, fact remains — Mirage of mutual 
friendship— Friendship of strong and weak— 

Strength for peace and freedom. 


Perils of high platitudes— Fate of Panch- 
sheel — Myth of international prestige — 


World worships strength — Our perverted 
notions —Non-violence or imbecility?— Our 
great examples — The right philosophy — 
Real source of strength. 


Deifying the great— Misreading of scriptures — 
Selfishness, helplessness at the root— Effort 
is God— Great examples —Worship of the 
victorious — Martyr, great but not ideal— 
Lesson of Rajput martyrdom— Act, do not 
react— Philosophy of right action. 



Nature and magnitude of threat — Steel 
people’s will — Robust national leadership 
required— Keep up nation’s morale— Watch- 
word : Economise ! — Dangers of personality 
cult — Communist ‘split’, a ruse — Warning 
of Chinese ‘ cease-fire ’ — Beware Pakistani 
fifth column— Appeasing Pakistan suicidal — 
Recognise friends— Fortify trusted sentinels. 


Real threat, Crisis of character — Morality 
from top downwards — Ideal that inspires— 
Historic call of Hindu Nation — Leaders’ 
dream— Call of realism— Fate of ‘unilateral 
goodness’ — Real national strength— Strength 
begets friends— A blessing, but when? 


Self-respect, nation’s life-breath— Superio- 
rity of man over machine— Myth exploded— 
Nation’s heroic mettle — Guideline for 






national policies— Destroying the real war- 
potential— Akhand Bharat, only solution — 
UNO in true colours— Rule of international 
friendship— Kashmir, a closed chapter — 
Welcome bigger war. 

Self-reliance, backbone of freedom; Atom 
Bomb — Challenge of the belly— Break 
spell of money— Price of foreign depend- 
ence— England’s example— Building nation’s 
morale — Government’s responsibility — Path 
of assimilating doubtful elements— Present 
war, a great chastener— Upsurges and lasting 
integration— Hindu Nationalism, acme of all 
‘ isms ’. 





Failings of revolutionary and mass move- 
ments— Day-to-day technique for moulding 
men— Stress on practice — National symbol 
Bhagawa Dhwaj, the Guru — Worship of 
ideal, not individual or book — Shakha, 
crucible of national reorganisation— Tradi- 
tion of national festivals — Dangers of e insti- 
tutionalism’— Domination of militant groups, 
an un-Hindu concept— San gh for organising 
whole society. 


Political parties and national consolidation— 
England and Bharat— Need for radical cure— 
How to transform minds — Momentary 
upsurges recoil— Rules for samskars— From 
little things to great things — Indiscipline, 





enemy of strength— True discipline — Present 
misconceptions-Swayamsevak, a missionary- 
Self-reliance, self-effacement— Practising, then 
preaching — Disciplined and dedicated — 
Nucleus for national resurrection. 

Moulding lion-hearted men— For spontaneous 
unity, self-restraint, self-sacrifice— Technique 
that suits— Role of elders. 


Our cultural speciality— Personal character— 
Purity of means— Personal laxity, a national 
danger — Tragedy of passive ‘goodness’ — 
National character, the life-breath — Verdict 
of history — Devotion is not bargaining — 
Power of devotion — When character blooms. 


Be foundation stones— Ideal of service— Self- 
reliance ; glowing examples— Curse of career- 
ism— Choosing the right ideal— Avoid two 
extremes— Serve nation— Shake off inferiority 
complex, cheap imitations— Secret of world 
respect ; our past heroes — Past tradition — 
What Mother wants. 


Real greatness, making men out of dust — 
Genuine spirit of identity— Assert faith in 
goodness — Building comradeship — Be self- 
confident, beware of self-conceit— Lesson of 
great lives — Egoless is success — One life, 
one mission — Self-introspection, self-refor- 
mation — The joy of idealism— The glory of 
suffering— ‘ Excelsior 







Life-long self-crucifixion — Self -transforma- 
tion — Friend of all, enemy to none — The 
irresistible — Incomparable unifier — Self- 
effaced — Living for others — In the fire of 
endless exertion — The death that enlivens 
millions — How words derive power — Child 
of greatness. 


(An article by Sri M. S. Golwalkar) 


Sri M. S. Golwalkar 
Dr. K. B. Hedge war 


Facing xxxiv 
Facing 414 


Independent India is engaged in a many-sided renaissance 
and reconstruction more or less consciously directed to what 
may compendiously be called nation-making (or remaking) 
in an image more adequate to the needs of the present and 
future of India as a strong, creative nation guiding the 
destinies of its people in accordance with a worthy and 
inspiring chart of life. 

This era commenced roughly with the emergence and 
work of Raja Rammohan Roy in the beginning of the last 
century and has continued to the present day through the 
life effort of notable thinkers in many fields like Ramakrishna 
and Vivekananda, Swami Dayanand, Sri Aurobindo and 
Lokamanya Tilak, Gandhi and Tagore, Dr. Hedgewar and 
Veer Savarkar. These are only typical names and do not 
exhaust the galaxy. 

The work of sympathetic indologists, British, French 
and German and of many historians, foreign and Indian like 
Havell and Radhakumud Mukerji (and the Maratha historians 
in particular) helped to give a more hopeful and creative 
role to Indian history, showing the successive epochs of 
renaissance and recollection of the national soul that met 
the challenge of the times and re-established the supremacy 
of the dominant ethos again and again. The Buddhist, the 
Maurya, the Sunga, the Gupta, the Harsha ages in the past 
and the Vijayanagar and Maratha and Sikh eras in more 
recent history may be reckoned as such eras of nationaL 
self-recollection and re-assertion. 


In the present phase of the struggle (and triumph) with 
the British Power (typifying the entire gamut of foreign ideas 
and ideals) we have a similar period of the re-assertion 
of the national self-consciousness and of a conscious search 
for the roots of our culture as the living points on which 
we may regraft current life and foster it to vigorous growth 
and power. 

In this many-sided effort, the image of Indian culture as 
the pattern of nation-building is laid over with many confused 
notions from the West and from distorted ideas of the past of 
our own life. 

Mohandas Karamchand Gandhi introduced a powerful 
leaven into this maelstrom of ideas, impulses and images 
having many elements congenial to the spirit of Indian 
Culture. His fasts and vows, his silences, his prayer meetings, 
his satyagraha — all appeared to have a family resemblance 
to the tapasya of old. The Hindu spirit dormant in the 
educated classes (and ordinarily submerged beneath their 
secular education of the Anglo-Indian colleges) rose to the 
surface and hailed the political leader as a spiritual Mahatma 
of the authentic type of the spiritual past. Thus the national 
liberation movement of M. K. Gandhi derived power from 
the cultural heritage indwelling in the subconscious mind of 
the people. 

But unfortunately as the political motif was dominant 
in the Gandhian movement, the cultural forces it invoked 
and mobilised were not grasped in their genuine purity and 
power and were not related naturally and organically to the 
ideas of politics, economics, social order and values and the 
many dharmas of the living past. They were all mobilised as 
vague sources of inspiration against the common enemy namely 
the foreign rulers. They afforded no positive pattern of 
the new Indian society and state, economy and social order 
that was to replace the present order of things under long 
foreign rule. It was mainly negative, the many types of 
leaders following the Mahatma being content to put off 
decisive thinking on positive lines for the post-liberation 


epoch. Thus we find the Mahatma choosing a person with 
nothing in common with his ultimate ideas on man, nation 
and God like Jawaharlal Nehru to succeed him as the national 
leader. The Nehru Mind is made mostly abroad and in 
spite of his Discovery of India, Sri Nehru never succeeded 
in catching the spirit of Indian culture at its best. Thus the 
blue-print of the new society he is using as Prime Minister 
and leader of national reconstruction for building independent 
India is the ‘socialist pattern of society" which is infinitely 
more abstract and superficial, more mechanical and charged 
with unsolved problems of class conflict than the foundational 
ideas of the past. 

“Today we find everywhere attempts to recast our life- 
pattern in the mould of an American, English or Russian way 
of life. How can we call it swatantrata (freedom) which has 
no swa (our genius) in it? Then it is only para-tantra . If 
Lenin is kept as the ideal it becomes ‘ Lenin-tantra 5 and not 
swa-tantra\ In fact, protection and propagation of our national 
life-values, i.e., our dharma and samskriti , have always been 
held in our historical tradition as the raison d'etre of 

(Chapter XXI) 

“This is how our people are drifting under all tall talk 
of progress. We do not know where we are going. Is there 
today anything that can be pointed out as the essence of 
our own national life? Our way of life, our method of 
education, our mode of behaviour, our way of dress, our way 
of building houses, towns and cities and all such elements of 
our national ethos have undergone such an awful change that 
we do not stop for a moment to consider whether this 
abject imitation of others is not a humiliation of our national 
pride, a sure sign of losing our national identity and drifting 
into intellectual slavery.” 

(Chapter XIV) 

It is this lack of a positive idea of Indian society at its 


best, accumulated and moulded through centuries of culture 
and civilisation (that is yet alive in the subconscious of our 
people in all their ranks) that is so disappointing in the 
current efforts led by Government and official and authoritative 
leaders for national renovation. The failure in education 
is the most signal indication of this grave lacuna. Indian 
education has some of the most creative features making 
for sublimity and a uniform level of success in character 
formation influencing life in its inmost springs. But the 
failure of the present leadership in this field is total in 
character and reveals an entire absence of any inward grasp 
of the spiritual climate of Indian education in its essential 
quality and pattern. 

The excessive preoccupation with the passing need of 
political agitation accounts for the failure to achieve a positive 
image of national patriotism by the Gandhian movement 
with sufficient depth reaching the springs of the spiritual 
heritage of the land. 

The statement may seem rather strange when applied to 
the national liberation movement of Gandhi and Nehru. But 
it is a fact nevertheless ! 

The failure showed itself disastrously in their dealing 
with the Muslims from the very beginning of the Gandhian 
movement after the Punjab atrocities at Amritsar and the 
Khilafat movement of the Ali Brothers. 

The Gandhians assumed that the Ali Brothers and their 
fellow members of Islam were as a matter of actual fact 
adherents to Indian nationalism and were committed to 
India in the same sense as Hindus ! Of course, they could 
have joined the national body on equal terms if they had 
wanted to. But the fact is that their leaders like Sir Syed 
Ahmed and others of the Aligarh movement had developed 
along separate lines. They were taught to demand separate 
electorates which ultimately in the fulness of time led to 
Pakistan and the partition of the country along religious 

The failure of Indian history to assimilate the Muslims 


into the national society, as it had succeeded in assimilating 
the earlier invaders— the Shakas, Scythians and Hunas— is 
a notable fact which the new Indian leaders of national 
liberation ignored altogether. They committed the blunder 
that by giving concessions to Muslims at the cost of the 
majority, they could win them over ! The sequel showed that 
it was a tragic blunder. No concessions given without change 
of ideology on the part of the recipients could bring about 
the change needed. 

“There was a very rational and patriotic way of approach. 
That was to tell them frankly, 4 Dear friends, the days of 
old Moghul Badshahi have passed. Now both of us will 
have to live ultimately as brothers here, as co -sharers in this 
national life. After all, you also belong to the same race 
as ours, to the same blood as ours, but converted to Islam 
at the point of sword by those Moghul, Turk and other 
foreign races. Now, there is no point in your continuing 
to associate yourself mentally with those foreign aggressors 
and trying to follow their footsteps. Forget all such 
separatist memories, merge yourself in the life of this soil. 
Hereafter try to respect and follow the examples of the great 
sons of this land who fought for the freedom and honour 
of our motherland and our culture.’ Then matters would 
have been very simple.” 

(Chapter X-2) 

Assimilation is possible and necessary but it requires 
the right philosophy and right psychology, the right strategy 
and tactics. But Indian leaders proved incapable of evolving 
any such change of technique. They persisted in their colossal 
blunder until they had to vivisect the motherland. They retain 
the same blundering techniques even today and are thus 
encouraging further 4 Pakistans * ! 

From another point of view, too, the ‘Weltanschauung’ 
of the national liberation leaders has proved too negative 
and therefore sterile and frustrating. This concerns the 
right relation India under independent auspices should 


envisage towards modern Western civilisation. It is too often 
forgotten that Hinduism is not merely a sect, a small religious 
fellowship concerned exclusively with modes of worship 
or social customs peculiar to it. The word Hindu in this 
context has a national character. It is tantamount to the 
word Indian — i.e., pertaining to a people living beside the 
river Sindhu. It connotes the entire culture and civilisation 
of the Indian people from pre-historic times developed on 
Indian soil through millennia. 

During the Gandhian era, the idea of developing a Hindu 
civilisation stemming from the living roots of the past and 
assimilating the best of the present Western pattern of 
values had the dominant place in the thoughts of some 
leaders. Gandhi’s little book ‘Hind Swaraj’ is symptomatic 
of this desire, though there was no agreement on all sides 
with the ideas adumbrated therein. 

But today we find that the alien, unassimilated, crude, 
class-war ridden, monolithic social structure associated with 
Marxism is influencing the structural ideals and actual policies 
of the authorities without any re-assessment of ideas so 
essential to such a vast and fateful undertaking. 

Here too the vacuum in the sphere of Indian cultural 
ideas in the minds of leaders in authority is being filled up 
by ideas and ideals unsuited to national renovation. The 
iconoclastic method seems to be taking the upper hand in 
preference to creative reform. 

In both spheres namely that of the minority assimilation 
into national society and that of the assimilation of 
Westernism (both its politico -social philosophy and its 
science and technology) India needs to adopt a more 
positive and more creative policy with a clear vision of the 
best features of Indian society at its best and of the 
enduring element of nationalism and Westernism in just 
proportion and with sure insight into their human 

It is significant that this more concrete point of view 
attained form and substance in the organisation founded 


as early as 1925 at Nagpur by Dr. Hedgewar. The philosophy 
and history that his movement known as the Rashtriya 
Swayamsevak Sangh (literally National Volunteer Corps) 
embodied belong to the more positive, concrete inspiration that 
was so lacking in the more dominant Gandhian movement 
that captured the headlines on account of its immediate 
political interest and the urgency of national liberation. 

In addition to the right philosophy and history of 
Indian culture, Dr. Hedgewar hit upon a unique method 
of training the young through a course of mental and 
physical exercises. In its combination of mind and body 
for training, the Sangh technique of education reminds us 
of the main features of the Platonic system of Music and 
Gymnastics. By music, Plato meant the whole range of 
the arts and the sciences — history, philosophy, science and 
the fine arts. By gymnastics, he meant physical exercises 
for developing a sound mind in a sound body, with health 
and bodily condition responding to the highest impulses of 
the soul like the veena in the hands of the musician. Music 
must pervade the body. 

Looking at the exercises of the young volunteers in 
the Sangh, the observer sees how closely they succeed in 
realising the ideals of Plato. Plato included courage as one 
of the cardinal virtues and so too the Sangh instructors 
stress courage and the virtues needed for resisting wrong and 

The current aspersions against the RSS mostly by 
Congress leaders and followers to the effect that it is a 
4 communal organisation ’ and more dangerous to the country 
than even Communism are a travesty of the fact. 

The present collection of thoughts expressed by Param 
Pujaniya Guruji Golwalkarji on different occasions to Sangh 
workers and public in many parts of the country over a 
decade' and more, serve to bring together the outlines of the 
philosophy and history of Indian culture as well as the 
technique of nation-making followed by the Sangh as laid 
down by its founder Dr. Hedgewar. 


To appreciate its full role as perhaps the most influential 
movement of cultural reconstruction in the land today 
(which has spread practically to all parts of the country 
from the Punjab to Madras), it is necessary to eschew the 
petty -minded criticisms of ignorant and jealous opponents 
that it is ‘ communal ’ or merely ‘ Hindu ’ in any derogatory 

It is based on a philosophy of national culture and 
envisages the whole of the nation. 

The outlook it offers has room for all minorities on 
condition of their whole-hearted submission to the supreme 
value of the nation in their lives. The nation is the vehicle 
of universal truths and is not an entity above them. This 
is no chauvinist nationalism of the kind associated with 
Mussolini and Hitler in the recent West. 

It teaches loyalty and devotion to the national society in 
the national homeland under the image of the Mother. The 
unity and solidarity of the Motherland is taught to claim the 
highest sacrificial devotion from the citizen body. Whoever 
enters into this spirit of devotion to the nation as a 
spiritual unity of land and people are Indians or Hindus 
in essence. The mental commitment should be final and 

This is quite consistent with different groups and sects 
retaining their own modes of worship and social customs 
so long as they do not conflict with social cohesion. 

“ We must revive once again the parakrama-vad, For 
that, we should make it clear that the non -Hindu who 
lives here as a rdshtra dharma (national responsibility), 
a samdja dharma (duty to society), a hula dharma (duty 
to ancestors), and only in his vyahti dharma (personal 
faith), he can choose any path which satisfies his spiritual 
urge. If, even after fulfilling all these various duties in 
social life, anybody says that he has studied Quran Sherif or 
the Bible and that way of worship strikes a sympathetic 
chord in his heart, that he can pray better through that 
path of devotion, we have absolutely no objection. Thus 


he has his choice in a portion of his individual life. For 
the rest, he must be one with the national current. That 
is real assimilation. 

(Chapter IX) 

The Muslim and Christian and Jew etc., have perfect 
updsana swatantrya, freedom of worship so long as they do 
not seek to destroy or undermine the faith and symbolism 
of the national society. They should subordinate their 
exclusive claims for final and sole revelation vis-a-vis the 
national society. They could bear witness to their faith in 
life and speech but they should not indulge in any unfair 
and unspiritual modes of conversion. 

The national identity requires that the whole of national 
society including minorities should share in the best values 
of the past. They should appreciate national dharma — 
the code of ethical principles and ways of life enshrined in 
the best usage. In cultural history, they should all give 
their mind and hearts whole-heartedly to an appreciation 
of the best types. Rama and Krishna may be appreciated 
by non-Hindus as secular examples while the Hindus will 
see them as full spiritual exemplars {avatars). 

The national history of the Muslim period should be 
re-written giving the truth without varnish and all should 
appreciate the best values exemplified by the heroes of 
authentic history. 

Thus these thoughts go on to delineate quietly and 
patiently the portrait of the best Indian society and pattern 
of values in all spheres of life and culture— philosophy, art 
and social order, that the Sangh seeks to hold before the 
mirror of the national mind. To see the wood in spite of 
the bewildering number of trees that crowd the landscape, 
it is necessary to see in a bird’s eye view the full design 
of the landscape after which details will fall into an 
illuminating order. 

Pride in the cultural heritage of the past is the 
recurring theme of the lectures. Chapter after chapter 


points to some aspect or other of the features that bear 
inspiring value for present emulation in social life and 
incarnation into individual character and personality. Enough 
is said to vindicate faith in the best values of inherited culture 
and its capacity to afford guidance even today. 

1. Philosophy: Darshanas 

Vedanta as the typical philosophy of India envisages a 
vision of the universe steeped in Spirit fulfilling a life of 
eternal joy. Individual souls as sparks of such a supreme 
cosmic spirit have the divine destiny of realising universality 
and becoming godlike. This assures equality of spirit among 
all souls. What higher basis of democracy can we have 
than this? What greater stimulus to generosity and self- 
sacrificing participation in the life of society? The nation 
is the grouping next to family and clan and neighbourhood 
in the service of which we grow in moral stature. 

All groups who share in this vision and discipline can 
become equal compatriots but none else. Traitors cannot 
be assimilated into the national fellowship until they change 
in spirit. 

2. Toleration 

Springing from understanding and sense of identity, this 
philosophy of immanence has produced the Indian doctrine 
of toleration of all points of view, religious views and ways 
of life. For all are expressions of the same cosmic spirit 
and can reach the same goal at their own pace and in their 
own way in accordance with their own symbols, provided 
they are sincere in their aspiration and effort. Errors will 
correct themselves in the climb. 

Adhikara Bheda 

Divergent status due to divergent qualification is the 
formula that reconciles identity of goal and diversity of 


3. Social Order 

Such a view has evolved the outline of a social order 
in India that enables members to pass normally from step 
to step in the ladder of life smoothly using the experience 
of ages and lifting their personalities to higher planes. 

The individual career is distinguished into brdhmacharya, 
garhasthya , vanaprastha and sanydsa. In the first, we have 
the student absorbing the cultural heritage, assimilating 
truth, science, philosophy, law and the arts. In the second 
we have him fulfilling his duties as a member of society 
and as head of his household. The householder pays taxes, 
supports the state and does charity. The second half of 
life prepares the individual to detach himself from involvement 
in the detail of existence to contemplate the eternal. The 
values of life including the relations of the sexes in family 
and outside offer a pattern that is of universal value. It 
helps to make the best of life, with enjoyment, achievement 
and serenity in perfect equipoise. This is the ashrama dharma 
whose sociological value remains for fruitful assimilation 
today even in the West. 

The social order has another aspect namely the duties 
and rights of different vocational groups — viz., swadharmas. 
In addition to universal values like truth speaking, non- 
stealing, non-injury etc., Indian ethics recognises particular 
vocations — thinkers and men of worship i. e., free devotees 
of Truth and God or Nature or Reality; warriors and 
administrators, executives etc., traders and manufacturers 
and transporters, agriculturists and cattle tenders and 
breeders etc. These classes emerge in the course of social 
differentiation in any progressive society. If their duties are 
laid down and social expectations are crystallised in society 
so that everyone will know what is expected of him— his 
rights as well as duties, a harmonious social order wi 
result spontaneously. The present society will throw all 
careers open to talent on the basis of swadharma or duty 
springing from one’s vocation and karma and guna , character 
and conduct. 

XXX 11 

No Class War 

Another advantage of the Indian view of society is 
that it eschews class-war. It postulates social harmony as 
a potentiality, if not as a fully actual order of laws and 
customs, observances and enforcements. 

Dharma as determinant of the conduct of groups and 
individuals lays down a synthesis of the claims of conflicting 
parties. A study of the conflict impartially from the 
standpoint of the service involved, the function performed 
in society by the conflicting parties, will reveal the elements 
of the truth and justice in each party’s claims. Dharma will 
come to mean an expression and crystallisation of the 
synthesis of interests and values revealed by the panchayat. 
This is the source of the long-standing Indian faith in the 
panchayat way of settling disputes. It is democratic, scientific 
and moralistic at the same time. 

The destructive idea of class-war or irreconcilable 
antagonism between different functions and classes is therefore 
successfully avoided on the Indian scheme. 

The use of the word dharma does not preclude the 
inclusion of different sects and religious fellowships who may 
use different words for the same meanings — like the Muslim 
and Christian. The substance of the thought and procedure 
and value is non-sectarian and human in the plainest 

Thus both from the standpoint of a philosophy of man 
and nature as well as from the viewpoint of social good, 
the Indian scheme is capable of affording a comprehensive 
social philosophy able to furnish a saving pattern for 
modem complex life — a social philosophy superior to 
current violent and muddy theories of Marxism and 

Indian thought too has sound notions of the role of 
the State as the agent of common good — raja dharma which 
now may be designated rajya niti or rajya dharma. The 
State should be above partial interests and should regulate 
all activities according to dharma. The state is not a class 


agent of the upper class, according to Indian shastras or 
political and social science. Nor is it an exploiting agency. 
It is an agent of morality or dharma. It precludes socialism 
in the sense of adding economic to the political power. The 
State is not a trader or manufacturer but is entitled to 
regulate all vocations. Thus Indian ideas help us to think 
through current conflicts and social theories and arrive at 
solutions more satisfactory because more truly based on 
wide experience and matured reflection. 

No doubt we may surpass the past but only by thinking 
through them to new conclusions, not by ignoring them and 
starting de novo. 

Also, it is a waste of effort if we are to start from 
scratch when great ideas are to hand for the asking. It is 
like each scientist ignoring all previous discoveries and 
starting from scratch from a false notion of originality ! 

It is not national chauvinism but sober common sense 
to build on the foundations already well and truly laid. 

The Rashtriya Swayamsevak Sangh is not merely a 
school for teaching ideas and ideals. It is a school for 
practical education in character building. As already men- 
tioned, the volunteers are trained in a series of camps in 
which through songs, participated life in common, discussions 
on history and national ideals and national heroes, drill 
and physical exercises etc., habits and motives for service 
of the motherland are built into character. The influence 
of example is fully made use of. 

Day-to-day meetings of swayamsevaks in shakhas or 
branches, bigger gatherings on the occasion of national 
festivals and The celebration of the Days of heroes and 
ectures and demonstrations and other ways inculcate courage, 
discipline, sense of service to society, respect for elders and 
the learned etc. This is a unique system of training the 
young in the land in full consonance with the proved ideals 
and practice of Indian culture. 

Not a whisper of hatred of any one is heard in the camp 
or routine activities of the volunteers. Only the positive 


image of the Mother country is made to occupy the entire 
mind and heart of the swayamsevak. 

“It is our dharma to see that our society, which we 
consider as our great mother, is made powerful, great and 
happy. It is this innate love and adoration for our own 
people, this positive faith in our own national being that 
has been the constant urge for all our actions. True love of 
that type is not dependent upon external situations. Nor 
is it born out of them. It takes is roots deep in our hearts 
reminding us of the duty towards our nation every moment 
of our life. It makes us conscious that we belong to this 
great and sacred motherland, that we owe a deep debt of 
gratitude to her and that every action of ours must be a 
dedication in her cause. ” 

(Chapter XIV) 

The thoughts of the present Leader collected in these 
pages and presented in English can be appreciated as the 
adumbration of the Other Mind of Modern Indian Leader- 
ship neglected by the more prominent exotic Gandhian 
Congress Leadership. It will be seen how full, how 
positive, how patriotic, how practical and idealistic at the 
same time, the principles and methods of nation building 
adopted by the Sangh are. It will be seen that the Sangh 
is the indispensable basic corrective to all other current 
efforts to furnish the foundations of national reconstruc- 
tions and inspiration for national regeneration on sound 
lines. It is not sectarian but national. And its nationalism 
gives room for all nationals who enter into the spirit of 
spiritual nationalism and patriotism in a life of social 
service of which defence is not the least ingredient. 
Readiness for service and even sacrifice is the chief motif 
of the movement. 


28th April 1960 M. A. Venkata Rao 

Part C3ne 

The IVlission 


Our World Mission 

Present mental complex— Hindus, the first world thought- 
givers — The world of conflicts — Theories born to root out 
nationalism — Failure; ex: Communism in Russia — 
Various experiments at synthesis of nations — Failure — 
The dilemma — Our solution: Inner Bond for human 
unity — Hindus alone equipped for World Mission — The 
first step . 

M ANY people in our country today hold the view that 
any venture that we undertake should be broad- 
based on a grand world-thought capable of rendering good 
to the whole of humanity eschewing all narrow limitations 
of country, community or religion. In support of this 
view, some proclaim that in this age of missiles and rockets 
distance has vanished, the boundaries of countries have 
become meaningless and the whole world has shrunk. 
They, therefore, feel that the very concept of country, 
nation etc., has become outdated, that the spirit of world 
unity alone should inspire all our activities. They conclude 
that the modern ‘isms’ which have taken up 4 internationa- 
lism’ as their watchword can alone lead us to that cherished 

Now, the question that naturally poses itself before us 
is ‘how far is the task of reorganising the national life of 


Bunch of Thoughts 

Hindus taken up by the Rashtriya Swayamsevak Sangh, 
in conformity with the spirit of world unity and human 

The First in the Field 

At the very outset, let it be made clear that it is not 
the modern thinkers who are the first in the field to think 
in terms of world unity and universal welfare. Long long 
ago, in fact, long before the so-called modern age had set 
in, the seers and savants of this land had delved deep into 
this vital question. The ideal of human unity, of a world 
free from all traces of conflict and misery has stirred our 
hearts since times immemorial. Our one constant prayer all 
through the ages has been 

srfsfir gfer: sra; fflrrw: 

(Let everyone be "hajpjpy, let everyone be free from all ills.) 
While the present-day West has not been able to go 
beyond the motto of ‘the greatest good of the greatest 
numbers’, we have never tolerated the idea of a single 
human being — why, of even a single living organism — being 
miserable. ‘ Total good of all beings ’ has always been our 
glorious ideal. 

The Two Sides 

But, coming to the plane of the present-day world, we 
are faced with the hard reality of the all-round discord 
and disruption ravaging human society. Today, humanity 
is divided and subdivided into so many small exclusive 
groups called nations or states, each one of them devoted 
to its own narrow self-interest. And it is a matter of 
common experience that wherever there are groups inspired 
only by self-interest, there is bound to be mutual conflict. 
Obviously, human unity and welfare is impossible so long 
as this type of conflict continues. This present state of 
strifes and wars resulting in human destruction and 
misery has led many thinkers to conclude that the senti- 
ment of nationalism which nourishes exclusive self-interest 

Our World Mission 


is the major obstacle on the way to world unity and 
human welfare. They, therefore, declare that nationalism 
should be rooted out from the minds of men all over the 
world. The Communist ideology which claims internationalism 
as its sheet-anchor often talks in this strain. 

On the other hand, there is another school of thought 
which holds that the roots of nationalism are so deep and 
long-standing that it is impossible to destory them. Soviet 
Russia which sought to discard nationalism in a bid to 
take to international communism soon learnt by experience 
that destruction of this sentiment deprives the people of 
the incentive for dedicated effort. In the first flush of 
revolution, material progress was no doubt achieved in 
Russia in a certain measure. Their first few Seven Year 
Plans were to an extent successful. But, by and by, the 
enthusiasm of the people began to wane, their incentive 
for work began to die away. Eventually, labour in big 
factories had to be forced to work at the point of bayonet. 
And again, during the Second World War, when Hitler’s 
tanks were relentlessly pressing forward on the Russian 
soil, the slogan of ‘Internationalism’ and 4 Communism’ 
failed to enthuse the Russian people. This served as an 
eye-opener to the Russian leaders who found it absolutely 
essential to rouse the dormant patriotic sentiments of the 
Russian people by invoking their age-old loyalty to motherland 
and their heroic ancestors. It is evident, therefore, that 
it is devotion to motherland, society and tradition experienced 
under the concept of nation that inspires real service and 
sacrifice in the individual. 

The Abortive Experiments 

We can thus conclude that nationalism cannot and 
should not be destroyed. Then the problem boils down 
to one of achieving a synthesis of national aspirations 
and world welfare. Syntheses of various kinds have been, 
in fact, attempted from time to time in the past. Imperi- 
alism has sometimes claimed to be one such large scale 


Bunch of Thoughts 

effort to eliminate conflicts between smaller nations by 
making them limbs of a single empire. But as it was 
basically motivated by self-aggrandisement, leading to 
revolts by the subject nations against their oppression 
and exploitation, imperialism failed to eliminate national 
conflicts . 

The League of Nations, formed after the First World 
War, was also an experiment in avoiding wars and achiev- 
ing world unity. But hardly within two decades of its 
birth, the League of Nations was shattered to pieces on 
the rock of unbridled national ambitions and consequent 
conflicts. A more terrible war than all the previous ones 
besmirched the face of the earth with death and destruc- 
tion. The UNO too, formed after the Second World War, 
is faring no better. Our own experience in the case of 
Kashmir issue tells us that it is incapable of meting out 
justice, of pulling up the erring members and bringing 
about an honourable amity among nations. It has been 
converted into an arena for national conflicts, the powerful 
nations trying to dominate its forum to further their expan- 
sionists ends. The world is overcast with the dark clouds of 
a third world war which may mean the sudden and total end 
of the present civilisation itself. 

We thus see that nations are not prepared to come 
together in a spirit of amity for the welfare of mankind. 
On the contrary, the national entities are getting more and 
more exclusive and their ambitions whetted day by day. 
Newer nations are also coming up on the world stage. 
The entire face of the world is covered with national 

In short, nationalism cannot be destroyed; all attempts 
to harmonise the national ambitions so far have also 
utterly failed; and the world is on the brink of a nuclear 
holocaust. Then, which way lies the salvation for 
humanity? No answer to this challenge seems to be forth- 
coming. Thinkers all over the world are on the horns of a 

Our World Mission 


The Inner bond of Unity 

However, we Hindus have a solution to offer. But 
our solution is not based on materialism. All the attempts 
and experiments made so far were based on theories or 
* isms’ stemming from materialism. And materialism has 
no answer to the very salient and fundamental question: 
“Why at all should people aspire for world unity and 
human welfare? Why should they at all feel pained at 
the sight of man set against man? Why should we at all 
love each other?” From the materialist point of view 
we are all equally gross entities, each separate and ex- 
clusive in itself, who can have no bonds of mutual affinity 
or affection. There can also be no inner restraint in such 
beings which can make them control their selfishness from 
running amuck, in the interest of the humanity as a 

After all, any arrangement evolved for achieving world 
welfare can be fruitful only to the extent the men behind 
it are inspired by real love for mankind which will enable 
them to mould their individual and national conduct in tune 
with the welfare of humanity. Without that supreme urge, 
any scheme, however good its intention may be, will only 
provide one more alluring mask for the self-aggrandisement 
of power-drunk nations. That has been the uniform verdict 
of history right up to the present times. 

Our ancient Hindu philosophers, therefore, had turned 
their gaze to a plane higher than materialism. They delved 
deep into the mysteries of the ^human soul, well beyond 
the reach of material science, and discovered the Ultimate 
Reality which pervades all Creation, the one great 
common principle present in all beings, whatever the name 
we may give it— Soul, God, Truth, Reality or Nothingness. 
It is the occasional realisation of this common entity 
that inspires us to strive for the happiness of others. 
The < V in me, being the same as the * I ’ in the other 
^eings, makes me react to the joys and sorrows of my 
fellow living beings just as I react to my own. This genuine 


Bunch of Thoughts 

feeling of identity born out of the community of the inner 
entity is the real driving force behind our natural urge 
for human unity and brotherhood. Thus it is evident that 
world unity and human welfare can be made real only to 
the extent mankind realises this common Inner Bond 
which alone can subdue the passions and discords stemming 
from materialism, broaden the horizon of the human mind 
and harmonise the individual and national aspirations with 
the welfare of mankind. 

The Right Way 

Now, we come to the second question. How will that 
One Common Substratum manifest itself in the complicated 
organism of human society? Will it result in eliminating 
all distinctive features of nations and roll them all into one 
uniform pattern ? Or will it make the various groups of 
people come together in a spirit of comradeship realising 
the innate oneness of mankind while preserving their individual 
nationalities ? 

Here again, our philosophers have unmistakably 
pointed out the path of real human happiness. Just as 
an individual, a nation — an aggregate of individuals — too 
has an individuality all its own. Individuals and nations 
in all parts of the globe have distinctive traits and fea- 
tures, each of them having its own place in the scheme of 
the universe. The different human groups are marching 
forward all towards the same goal, each in its own way 
and in keeping with its own genius. The destruction of 
the special characteristics, whether of an individual or of a 
group, will therefore not only destroy the natural beauty 
of harmony but also its joy of self-expression. Evolution 
of human life also, which is a multifaced one, is retarded 

For, it is a matter of common experience that it is 
only by developing one’s unique characteristic that man 
rises to his full stature and enjoys bliss and happiness. So^ 
to seek harmony among the various characteristics has 

Our World Mission 


been our special contribution to the world thought. The 
oft-quoted feature of our racial genius, that is, of recognising 
unity amidst diversity, stems from this deep appreciation 
of the principles that water the roots of human unity, 
human happiness and evolution. Thus, in short, we stand 
for a harmonious synthesis among nations and not their 
obliteration. Needless to say, the idea of creating a stateless 
condition levelling all human beings to one particular plane 
of physical existence, erasing their individual and group 
traits, is foreign to us. The World State of our concept 
will, therefore, evolve out of a federation of autonomous 
and self-contained nations under a common centre linking 
them all. 

The Sacred Trust 

It is clear, therefore, that the mission of reorganising the 
Hindu People on the lines of their unique national genius 
which the Sangh has taken up is not only a great process of 
true national regeneration of Bharat but also the inevitable 
precondition to realise the dream of world unity and 
human welfare. For, as we have seen, it is the grand world- 
unifying thought of Hindus alone that can supply the 
abiding basis for human brotherhood, that knowledge of 
the Inner Spirit which will charge the human mind with 
the sublime urge to toil for the happiness of mankind, 
while opening out full and free scope for every small life- 
speciality on the face of the earth to grow to its full 

This knowledge is in the safe custody of Hindus alone. 
It is a divine trust, we may say, given to the charge of 
the Hindus by Destiny. And when a person possesses 
a treasure, a duty is laid upon him to safeguard it and 
make it available for the welfare of others. If he fails 
in that supreme duty he ruins not only himself but also 
others. Hence the sacred duty of preserving the Hindu 
Society in sound condition has devolved upon us. 

How can we say that it is the Hindu Society alone 


Bunch of Thoughts 

that can fulfil this grand world mission and none else ? 
This may at first sight appear to be rather too proud a 
claim. Nevertheless it is a bare statement of fact which 
we can readily appreciate when we observe the historical 
processes at work in our land as well as in other countries. 
History has recorded that it is in this land alone that, 
right from the hoary times, generation after generation of 
thinkers and philosophers, seers and sages rose to unravel 
the mysteries of human nature, dived deep into the world 
of Spirit and discovered and perfected the science of realisation 
of that Great Unifying Principle. The penance and sacrifice 
and experience of hundreds of centuries of a whole nation 
is there as the inexhaustible fountain-head of this knowledge 
to assuage the spiritual thirst of the world. 

The outside world, on the other hand, did not take to 
the study of this science of Spirit. Even to this day, they 
have remained extroverts habituated to studying the outer 
world through their senses. The senses too go outward 
and as such they cannot lead to the vision of the inward 
nature. The Westerners, therefore, have remained ignorant 
of the knowledge and experience of the world of 
Spirit however much they might have unravelled the 
mysteries of the world of matter. Our ancestors who, on 
the other hand, crossed to realms beyond the senses could 
see within and have a glimpse of that glorious Inner 

Success in Practice 

Further, it was not mere dry knowledge confined to 
the intellectual speculations of a few thinkers sitting in 
their forest hermitages. It was a living thought driving 
our ancestors — thinkers, administrators, merchants, scientists, 
artists and philosophers — to reach distant lands carrying 
that message of world brotherhood. Wherever they stepped, 
they taught the local people the spiritual and cultural values 
of life, taught them the sciences of material prosperity 
as well and built up a homogeneous brotherhood of 

Our World Mission 


nations under their benign wings. Our Hindu Society,, 
strong, self-confident and self-effulgent, provided the uni- 
fying pivot for that far-flung empire of the Spirit. 

Our arms stretched as far as America on the one side 
— that was long long before Columbus ‘discovered’ Ame- 
rica!— and on the other side to China, Japan, Cambodia* 
Malaya, Siam, Indonesia and all the South-East Asian 
countries and right up to Mongolia and Siberia in the 
North. Our powerful political empire too spread over 
these South-East areas and continued for 1,400 years, the 
Shailendra empire alone flourishing for over 700 years — 
standing as a powerful bulwark against Chinese ex- 

During all those centuries, there were neither uprisings, 
by the local people nor their exterminations which would 
have been the inevitable result if there had been the slightest 
sign of domination or exploitation by a foreign people and 
a foreign culture. On the contrary, those people were 
grateful to us. They adored our nation and longed to give 
up their mortal coils on the banks of Ganga. That stands 
in glowing contrast to the bloodstained pages of the history of 
expansion of Islam, Christianity and now Communism and 
of the various ‘world conquerors’ produced by other countries. 
Even to this day, the basic life-pattern of many of those 
people is Hindu. They bear Hindu names. We find so* 
many Hindu faces all over there, proud of their Hindu 
heritage, even though many of them are now Muslims by 
religion. In Philippines a marble statue of Manu is placed 
in the Court Hall with the inscription : 44 The first, the greatest 
and the wisest lawgiver of mankind.” 

Our society which has given rise to such great souls, 
all down the centuries— each one of them a lustrous star 
on the horizon of world thought— is still throwing up a. 
host of such luminaries right up to the present-day like a 
Sri Ramakrishna Paramahamsa, who could identify him- 
self not merely with the joys and sorrows of human beings 
but with all animate and inanimate objects as well! 


Bunch of Thoughts 

When he saw a cow thrashed with a whip, he shrieked 
-with pain and red stripes were found on his back ! On 
another occasion, a bullock grazing on a meadow left a 
bruised imprint of its hoof on his chest. Such is the extent 
•of identification that our great teachers of the science of 
Spirit have attained and preached. 

The First Step 

However, today, such a glorious heritage is being con- 
demned and brushed aside by its own children. It has be- 
come a fashion these days to deride our ancient ideals 
and traditions and talk of recasting our society in the 
mould of other modern ‘isms’. But such attempts at sup- 
planting our life-pattern by another, paying no heed to the 
natural blossoming of our innate character, can only result 
in degeneration. Already we are witnessing the signs of 
its dreadful effect on our society. Disorganised and diffi- 
dent, our society has become an easy prey to all predatory 
forces prowling about under the garb of various ‘isms’ 
and religions. How can a society given to self- derision, 
weakened by all-round disruption and dissipation, kicked 
and humiliated at every point by any and every bully in 
the world, teach the world? How can one, devoid of the 
urge or the capacity to ennoble one’s own life, show the 
path of greatness to others? 

It is inevitable, therefore, that in order to be able to 
■contribute our unique knowledge to mankind, in order to 
be able to live and strive for the unity and welfare of the 
world, we stand before the world as a self-confident, 
resurgent and mighty nation. The Rashtriya Swayamsevak 
Sangh has resolved to fulfil that age-old national mission 
by forging, as the first step, the present-day scattered 
■elements of the Hindu Society into an organised and 
invincible force both on the plane of the Spirit and on the 
plane of material life. Verily this is the one real practical 
world mission — if ever there was one. 


Challenge of the Times 

Birth of Democracy as a reaction— The evil of Capital- 
ism — Next reaction, Communism — Falsity of its 
prophecy and promise, ex: Russia— Both theories shifting 
from original stand— Both stemming from materialism — 
Failure as a theory — Wrong concept of equality— Our 
view of individual and society— Man, not system, 

A FTER the British have left our country we are faced 
with the problem of deciding the right pattern for- 
our future national reconstruction. There are two major 
patterns of social set-up which are in vogue in the modern, 

Fate of First Reaction 

One, the older of the two, is called Democracy. It: 
originated as a reaction to the unbridled monarchy 
in the countries of Europe. The individual was then a. 
mere serf, devoid of all initiative and freedom, just a toy 
in the hands of the ‘divine’ kings. People rose in revolt, 
overthrew ‘the divine right of kingship’ and smashed the- 
power of monarchy for all time. The inspiring slogan 
‘liberty, equality and fraternity’, was on the lips of every- 
body. It was loudly trumpeted from housetops that the- 
long dark night of slavery and tyranny had finally ended. 



Bunch of Thoughts 

and a new era of ‘individual freedom’, ‘sanctity of the 
individual rights’ and ‘equality of opportunity for all’ 
bad dawned. 

But, by about the same time, the age of machine also 
had set in. Industries began to flourish. Science and 
technology began helping industrialists to set up bigger 
.and bigger plants. Millions of labourers were employed 
in those engines of mass production. Under the slogan of 
•‘equality of opportunity’ persons with greater intelligence 
and wealth monopolised all those new avenues of produc- 
tion of wealth and became the unchallenged financial over- 
lords. On the strength of their overwhelming power of 
money they even captured the political machinery. And 
the common people were left high and dry except for a 
■solitary political right to vote which too they were not free 
to use under the oppressive economic conditions. 

Thus the high-sounding concept of ‘ individual freedom ’ 
only meant the freedom of those talented few to exploit 
the rest of the common people and reduce them to abject 
serfdom. The horrible conditions of the labourers — men, 
women and even children — working in those factories 
defied all description. They were now groaning under the 
heels of the new tyrants in place of the old. 

Tragedy of Second Reaction 

It was at this stage that Communism came up as a 
reaction against the new tyranny of Capitalism. Communism 
started with the assumption that industrial revolution 
was bound to result in dire economic disparity, giving 
rise to two classes, the ‘ haves ’ (Capitalists) and the ‘ have-nots ’ 
(Proletariat, i. e., working class). There would, therefore? 
ensue a class conflict in which, they again assumed, the 
proletariat would come out victorious. After that, there 
would be an end to the misery of the masses as the state, run 
by the working class, would take over the entire burden 
of looking after the material needs of the people by con- 
trolling all means of production and distribution of wealth. 

Challenge of the Times 

1 $ 

Thus, it was prophesied that greater the industrialisation? 
of a country, greater the economic disparity and therefore,, 
greater the class conflict and sooner the ushering in of the 
rule of the proletariat. 

But this prophecy— which was the climax of its. 
materialistic interpretation of history — was completely 
belied by the future course of history. Out of all countries- 
it was in Russia, industrially a most backward country, 
that Communist revolution registered its first success. 
Even to this day countries like America, England and 
Germany which are in the forefront of industrial progress — 
in fact, where the industrial revolution first took shape — 
have not shown any signs of advancing towards Commu- 
nism. On the contrary, it was China, another industrially 
backward country, which has become Communist in 
recent years. Thus the claim of historical inevitability 
of Communism based on its materialistic interpretation 
of human history has been shattered on the rock of 
hard realities. 

Secondly, what is the condition of the common people 
in that promised land of freedom, peace and plenty?' 
It is all too well known that the ‘dictatorship of the 
proletariat’ has been reduced to the dictatorship of the- 
dictator of the dictatorial party i. e., the Communist, 
in these countries. The mass liquidations, slave camps,, 
communes, forced labour, brain-washing and all such 
inhuman engines of dictatorship have reduced the individual, 
to such low depths of misery and slavery as was unheard 
of even under the unbridled kingship or during the- 
worst days of Capitalism. That is how their call of ‘you. 
have nothing to lose but your chains ’ to the masses has resulted, 
in practice ! 

The Promise and the Performance 

Have they, at least, succeeded in their goal of meeting- 
the primary material needs of their people, which was- 
their first promise to them? Take the example of Russia,. 


Bunch of Thoughts 

the first great country which made the experiment in 
a thorough-going manner. They liquidated all private 
property, all the industrialists and took over all industries 
in their own hands. On the agricultural front, they liquidated 
all the landlords and the peasants, grouped them into 
communes and collective farms. So, it was from all aspects 
a thorough-going experiment. Naturally we ought to expect 
a tremendous growth in the prosperity of Russia during the 
past fifty years. 

Some say, “Look, they have been able to send a 
rocket to the moon.” But so far as the masses, in 
whose name they speak, are concerned, going to the moon 
is not their main problem. Belly is their major problem. 
It was, in fact, the main pivot of the Communist revolution. 
Have the Russian Government been able to give two 
square meals to the residents of their country? That is 
the first question. As a matter of fact the success of any 
government or any particular theory of government is to 
be measured in terms of its capacity to give every citizen 
two square meals, a place to rest in, sufficient clothing, 
treatment in case of illness, and education. That is the 
acid test. 

Has Russia answered this test? Russia has an exten- 
sive territory. At one time, it was the greatest wheat- 
producing country in the world. In proportion, the population 
is small and so a smaller number of mouths to feed. 
They have all the modern implements of agriculture. 
Added to that are the colossal resources of the all-powerful 
State at the back of each and every plan. In spite of all 
these, in order to feed the resident citizens of Russia, 
the Russian Government has to actually import wheat and 
other edibles from Canada, from USA and other countries. 
A more convincing proof of the utter defeat of Communism 
need not be called for now! 

The Grand Retreat of Both 

Faced with such tragic consequences, the Communist 

Challenge of the Times 


countries, too, are having second thoughts about their 
system of absolute governmentalisation. They have begun 
to realise that the destruction of individual freedom kills' 
the creative urge and incentive for work in the individual. 
They are, therefore, gradually moving towards individual 
freedom. They are being compelled, as in some East 
European Communist countries and even in Russia, to 
allow the individual to own a few things and a little freedom 
to enjoy his property. 

Chester Bowles of America has stated: “Russia is 
now allowing, what are called, "kitchen farms’ to be 
personally cultivated by farmers to the tune of 34% of 
the total land they cultivate. But the production from 
these 34% personal holdings (which do not have the benefit 
of heavy farm-machinery which is all monopolised by the 
State) has been 60% of the total produce whereas 66% 
of the State-owned farms has yielded but 40%. ” That 
has once again proved that the premise of total govern- 
mentalisation i. e., absolute collectivism, with which 
they started is beating a hasty retreat in the land of its; 
own birth. 

On the other hand, those countries where Democracy 
was born with the premise of "absolute individualism’' 
have also gone back upon their original stand. Having 
seen the tragic results of the unrestrained ‘equality of 
opportunity’ and of "freedom of the individual’, they were 
forced to undertake drastic measures to curtail in practice 
those theoretical concepts in the interest of the common 
social good. In fact, that is how they were able to 
avoid revolution and maintain their democratic- 

We thus find that both the above theories, Democracy 
and Communism, have two things in common i. e., both 
were born as reactions to the previous order and both 
have had to resile from their original stand and forced to 
move towards each other — Democracy from its individua- 
lism towards collectivism and Communism from its 


Bunch of Thoughts 

collectivism towards individualism. In respect of both biith 
and growth there is a remarkable similarity though, of 
course, their starting points were opposites because of 
historical reasons. 

Stemming from the Same Root 

This need not cause any surprise to us, for if we go 
deeper and get at the roots we find that both of them 
stem from a common concept of the goal of human life. 
According to the Western thought — from which both the 
concepts of Democray and Communism took birth — the 
life of man for all practical purposes is limited to the 
physical plane. And the human being is just a bundle of 
physical wants. Accordingly, production and distribution 
of material objects which were believed to satisfy the 
material appetites of man became the one all-consuming 
passion of all their theories. Further, equality of man 
was propounded on the material plane because all men 
were equally in need of all these basic material needs. 

As the individual was only a physical entity goaded 
entirely by those physical desires, there was no reason 
for him to look upon society as anything more than 
an instrument to serve his needs- But a society made 
up of such individuals exclusively dedicated to their own 
selfish interests could not be expected to endure even for 
a day. Society, for its sustenance, demands a spirit 
of sacrifice on the part of its constituents. And without 
society, individuals also cannot carry on their physical 
existence. So a sort of compromise, a contract, had to be 
worked out between the conflicting interests of the individual 
and the society. 

This 4 contract theory 5 is thus the result of the concept 
of an inherent conflict between the individual and the 
society. It is this basic conflict that expressed itself in 
the form of Capitalism on the one hand and Communism 
on the other i.e., on the one hand, the individual becoming 
the enemy of society and on the other, the society becoming 

Challenge of the Times 


the enemy of the individual. And as we have seen, both 
the systems are now trying to mitigate the evils that 
have flowed from their common materialistic concept of human 

Materialism Fails 

But to identify man with a mere bundle of material 
desires is to equate him with an animal. If man is just an 
animal, why should he lead an amicable and ordered life? 
All that can be said is that human beings do not prey 
upon one another like animals, simply because if X wants 
to devour Y, some Z will try to devour X. Thus, to 
prevent themselves from being mutually destroyed, some 
sort of arrangement is to be arrived at. But it cannot 
explain why the will to sacrifice for others, the spirit of 
comradeship in misery, should at all rise in the mind of 
man. But all through the history of mankind we come 
across such persons who have sacrificed their lives for 
others willingly, lovingly and smilingly. There is the story 
of Dadhichi in our ancient literature who volunteered to 
offer his bones to be made into a weapon to destroy the 
demon Vrittrasura. He was a seer living in the forest. 
As an individual he desired nothing. Then, what made him 
to sacrifice himself ? 

Let us take an instance of this twentieth century. 
Once in Calcutta, two little children playing on the road- 
side fell into an open manhole. A gentleman who 
was hurrying to his office, happened to see the children 
suddenly disappear in the manhole. Without even waiting 
to take off his coat he jumped into the manhole, caught 
hold of the children who were being washed away in the 
current and pushed them outside. But he himself was 
caught in the mud and died! Why did he die? What is it 
that told him, “ Go, that is your direction ” ? Materialism does 
not explain. 


Bunch of Thoughts 

The Real Basis 

There is only one explanation. And that is, there is 
one common Living Reality in all of us which furnishes 
the common inner bond. Our philosophy calls it Atma , 
We love and serve one another not because of the external 
relations, but because of the community of that Atma, 
Yagnavalkya tells Maitreyi : 

qfa: fWr 

qn'^rR' qfo fsnrt i 

(0 Maitreyi! Man is not loved (by wife ) because he is the 
husband , but that there is Alma in him.) It is in this 
sense, i.e., the same spirit being immanent in all, that all 
men are equal. Equality is applicable only on the plane 
of the Supreme Spirit. But on the physical plane the same 
Spirit manifests itself in a wondrous variety of diversities and 

According to our philosophy, the very projection of the 
Universe is due to a disturbance in the equilibrium of its three 
attributes — sattva, rajas and tamas — and if there is a ‘ gunasdmya \ 
perfect balance of the three attributes, then the Universe 
will dissolve back to the Unmanifest State. Thus, disparity 
is an indivisible part, of nature and we have to live with 
it. Our efforts should be only to keep it in limits and take 
away the sting born out of disparity. 

False Prophets 

So any arrangement that tries to remove the inherent 
disparities altogether on the basis of superficial equality is 
bound to fail. Democracy, even at this advanced stage in 
the Western countries, is after all the rule by a few who are 
well versed in the art of politics and capable of winning the 
masses to their line. The concept of Democracy as being 
‘by the people’ and ‘of the people’, meaning that all are 
equal sharers in the political administration, is to a very large 
extent only a myth in practice. 

Communism, too, has completely failed to realise any 

Challenge of the Times 


of its declared concepts of equality. It had envisaged that 
after the establishment of the dictatorship of proletariat all 
will have food and other necessities of life satisfied. Then 
there will be no room for mutual conflict thus obviating 
the necessity for a central authority. Thus the State withers 
away and a governmentless 4 anarchic ’ society will come into 
being. According to Communism, that is the highest state of 
equality that man can conceive of. 

But Communism, based as it is on materialism, cannot 
explain how that ideal state can come to life. If men are 
mere animals i.e., mere material beings, they do not devour 
each other only because of the fear of the powers that be. 
But when this power or authority is no more, then why 
will they live without strife ? Man as an animal is a 
victim of passions and passions get more intense when 
gratified. How then will such a dissatisfied man live in 
peace and love with others? And what guarantee is there 
that even after satisfaction of his personal needs, man, 
who is more ingenious than other animals, will not follow 
the ‘dog-in-the-manger’ policy? So even if we suppose 
that equality is established, it will again lead to inequality. 
Thus another bloody revolution will be necessitated. Which 
means, violent upheavals and strifes are the corner-stones 
of this theory. To raise always the slogan of revolution 
is to encourage and invite armed strife, anarchy and murder 
of peace. 

The picture which is thus visualised neither contains 
any signs of the withering away of the central power nor 
any possibility of the emergence of peace after the dis- 
appearance of the authority even if by chance it takes place. 
That during the past fifty years the Communist State in 
Russia has not shown any signs of withering away but has 
grown all the more powerful, is a living proof of the utter 
falsity of its theoretical base. 

Not Equality but Harmony 

Our philosophy, on the other hand, has pictured the 


Bunch of Thoughts 

highest state of society and given its cogent explanation too. 
It is described as: 

(There existed no state, no king, no penalty and no criminal . 
All protected one another by virtue of dharma.) Dharma is 
the code of right conduct that awakens the Common Inner 
Bond, restrains selfishness, and keeps the people together in 
that harmonious state even without external authority. 
There will be no selfishness, no hoarding and all men will 
live and work for the whole. 

And it is dharma that is the distinguishing feature of 
human life. 

spff ff ftmt Wi wf*r: i 

(Food, sleep , fear and lust are common to both — animal 
and man. The special attribute of man is dharma; without it he 
is no better than an animal.) 

It is through the full manifestation of dharma in 
human life that human beings will be able to live in that 
state of highest harmony in spite of having inherent 
disparities in nature. It is like the co-operation of a blind 
man with a lame man. The lame man gets a leg and 
the blind man an eye. The spirit of co-operation takes away 
the sting of disparity. 

Our view of the relation between individual and 
society has always been not one of conflict but of harmony 
and co-operation born out of a consciousness of a single 
Reality running through all the individuals. The individual 
is a living limb of the corporate social personality. 
Both individual and society supplement and complement 
each other with the result that both get strengthened and 

Challenge of the Times 


Mistaking Means for Ends 

The essential point, therefore, is the moulding of 
individuals after the real image of man imbued with the 
■sublime principles of innate oneness and harmony i.e., of 
41iarma. Indeed, a system works ill or well according as 
-the men who work it are bad or good. That is why, in 
the absence of men inspired with the right spirit, 
Democracy deteriorates into ‘mediocracy ’ and is often 
reduced to ‘mobocracy’. The tragedy of the various 
theories and 4 isms ’ propounded by the West is that they 
were taken to be the ends in themselves to the utter 
neglect of building the quality of man. They ignored the 
simple yet fundamental truth that systems and * isms’ are 
at best only means for the fulfilment of man’s life. 
It is mistaking the means for the ends that has landed 
these attempts in results diametrically opposite to what 
they prophesied or expected. 

Even to this day, democratic countries are plagued by 
grave social problems arising out of this basic confusion of 
placing system above man. The system of Democracy 
that they have evolved breeds two evils— self-praise and 
vilification of others— that poison the peace and tranquillity 
■of the human mind and disrupt the mutual harmony of 
individuals in society. In their present set-up both these 
.are to be freely indulged in during elections. 

That is the reason why in our national tradition, we 
did not bother much about the external form of the 
government but concentrated upon the moulding of man as 
the chief guiding factor in all our systems. Many forms 
were tried here right from republic to monarchy. And 
we find that the monarchy, which bred such tyranny and 
.gave rise to bloody revolutions in the West, was found to 
be a highly beneficial institution continuing for thousands of 
years showering peace and prosperity on the whole of our 
people, with the spirit of freedom alive in every sphere of 

TIT Call of Our National Soul 

Revival, not reaction — Culture , indefinable yet all- 
absorbing — Nation as God— True spirit of service — 
Not rights but duty — Unity in diversity — To raise 
the average — Present perversions — Watering roots of 
immortality . 

O UR concept of Hindu Nation is not a mere bundle of 
political and economic rights. It is essentially a 
cultural one. Our ancient and sublime cultural values of 
life form its life-breath. And it is only an intense rejuvenation 
of the spirit of our culture that can give us a true vision 
of our national life, and a fruitful direction to all our 
efforts in solving the innumerable problems confronting our 
nation today. 

But these days, rejuvenation of culture is often dubbed 
as ‘revivalism’ and ‘reactionary 5 . Revival of old prejudices* 
superstitions or anti-social customs may be called re- 
actionary, as that would result in fossilisation of society. 
But rejuvenation of eternal and ennobling values of life 
can never be reactionary. To dub it as reactionary merely 
because it is old only betrays intellectual bankruptcy 
and nothing else. By rejuvenation of our culture we 
mean the reliving of those eternal life-ideals that have 
nourished and immortalised our national life all these millennia. 


Call of Our National Soul 


Too Fine to be Defined 

People sometimes ask, “How do you define Hindu 
Culture?” Well, we feel it, though we cannot define it. 
There are some who deny it altogether merely because 
they cannot define it. They say, “What is the use of a 
thing which we cannot define?” But will this argument 
stand to reason? For example, the entire course of 
medical science is evolved in order to protect life. But 
even the most modern scientists have not been able to 
define what ‘life’ is. But that has not come in the way of 
the utility of medical science. The outward manifestation of 
* life ’ and its impact on man is sufficient to convince us of its 

So also, our sentiments, ideals and aspirations have 
a reality of their own and have a very vital role in our 
life even though they cannot be expressed in terms of 
definitions and mathematical equations. In fact, it is 
such subtle factors that form the real human personality 
rather than such gross things as can be measured and 

Truth Defies Denials 

Our culture too, though defying definition, has left 
its indelible stamp on all walks of our life. We can 
recognise the element of culture in all such manifestations. 
There is an example in the life of Pandit Jawaharlal 
Nehru. He used to view the problems of life mainly 
from the materialist standpoint. Things like God, religion, 
soul, transmigration of soul etc., had no meaning for him. 
Then a time came when unfortunately his wife, who was 
taken abroad for medical treatment, died. According to 
our custom her body was cremated— not buried, but 
cremated. It was reduced to a small handful of ashes. 
What was to be done with it? An agnostic must say, 
“This is merely ash and its only profitable use is to put 
it in the field as manure. ” According to materialism 
there is no point in showing any consideration to mere 


Bunch of Thoughts 

ash. “Dust thou art and to dust thou returnest” is all 
that it can say. 

There was an intense tussle in Pandit Nehru’s mind — 
between the agnostic in him calling upon him to throw away 
the ashes in that foreign land and return, and the call oT 
his ancient Hindu blood urging him to bring those sacred 
relics of his beloved wife and offer them in the bosom of 
Ganqamata. Finally the ancient samskars won. The ashes 
were brought to our land and immersed at the holy con- 
fluence of Ganga, Yamuna and the invisible Saraswati at 
Prayag. As Pandit Nehru himself said later, his intellect, his- 
modern education and training were all in revolt but something- 
in him, something inexplicable, forced him to immerse the 
ashes in the Triveni-sangam. This is samskdr , the imprint of 

What then are the manifestations of that culture in our 
national life? 

The Living God 

The first and the most fundamental aspect is the urge- 
for realisation of the Supreme Reality permeating the 
entire Universe — whatever the name given to it. Or in 
simple words, it is ‘to realise God*. But where is God?’ 
How can we know Him? How does He look? What are- 
His appearances, His attributes, that we may meditate 
upon Him and realise Him ? The description that He 
is nirakar (without form), nirquna (without attributes) and 
all that leads us nowhere. Various ways of worship are- 
also evolved. People go to temples and try to concentrate- 
on the idols taking them to be emblems of the Almighty. 
But all this does not satisfy us who are full of activity.. 
We want a ‘living’ God. What is the use of a God who- 
only hears but does not respond ? These emblems neither 
weep nor smile nor show any reaction, unless of course- 
the persons are devotees of extraordinarily high merit. 
But for all ordinary persons they are non-feeling emblems- 
of the Almighty. Therefore we want a ‘living’ God which. 

Call of Our National Soul 


will engross us in activity and nvoke all the powers that 
reside in our being. 

Our forefathers therefore said, “ Our People is our 
God.” Sri Ramakrishna Paramahamsa, one of the greatest 
teachers of mankind, said, ‘Serve man.’ His great disciple 
Swami Yivekananda also stated the same emphatically. 
But ‘ man \ in the sense of the whole of humanity, is a 
very wide concept and as such, cannot be grasped easily 
as a single solid entity for us to see and feel. Therefore 
it is that so many who took up the idea of serving 
humanity ended in inanity and inaction. Hence our 
forefathers, understanding the limitations of the human 
mind and intellect, said that ‘humanity’ and all that is 
all right, but before one can rise to that stage, one should 
take a view of the Almighty with certain limitations as it 
were, which one can understand, feel and serve. The Hindu 
People, they said, is the Virat Purusha , the Almighty 
manifesting Himself. Though they did not use the word 
4 Hindu ’, it is clear from the following description of the 
Almighty in Purusha Sukta , wherein it is stated that the 
sun and moon are His eyes, the stars and the skies are 
created from His nabhi (navel) and 


(Brahmin is the head , King the hands , Vaishya the thighs and 
Shudra the feet.) This means that the people who have this 
fourfold arrangement, i.e., the Hindu People, is our God. 

True Spirit of Service 

This supreme vision of Godhead in society is the very 
core of our concept of ‘nation’ and has permeated our 
thinking and given rise to various unique concepts of our 
cultural heritage. 

That vision inspires us to look upon every individual 
of our society as a part of that Divine Whole. All 
individuals are therefore equally sacred and worthy of our 


Bunch of Thoughts 

service. Therefore any sense of discrimination amongst 
them is reprehensible. Thus, in our culture, the spirit of 
social service has been sublimated into worship of God. 

There are millions of human beings all around us who 
live in hunger and destitution, who are deprived of even 
the barest necessities of life and whose stories of misery 
will move the stoniest of hearts. It is verily God who has 
taken those forms of the poor, the destitute and the 
suffering. What for ? Does He want anything ? He is 
the very embodiment of all power, all knowledge, and is 
the Master of all. Then what is it that He wants? He 
comes in those forms to give us an opportunity to serve 
Him. Sri Ramakrishna Paramahamsa called them Daridra 
N dray ana (destitute God). 

Once our life becomes soaked with this spirit of real 
service, we will feel that all our individual and family 
possessions, however abundant they may be, do not really 
belong to us. These are only our means to worship God 
in the form of society. Our whole life will then be an 
offering in the service of society. The Upanishads say: 

w I r wmt sra; i 

hr tTOfa ^r^ft^rr: *nr to ii 

(God permeates all Creation . Whatever is left over by Him , 
after offering Him , enjoy only that much . Do not rob what 
belongs to others .) 

Let us therefore acquire maximum of material wealth 
so that we can serve God in the form of society in the best 
possible manner. And out of all that wealth, only that 
minimum should be used for our sake the denial of which 
will hamper our capacity for service. To claim or to 
make a personal use of more than that, is verily an act of 
theft against society. 

Manu has declared: 

ftror vest TT^T FPT I 

Call of Our National Soul 


(Take whatever is essential for bodily sustenance. To take more 
is an act of theft and deserves to be punished.) 

Thus we are only the trustees of society. It is only 
when we become true trustees that we can serve society 
best. Such a pure attitude of service will leave no scope 
for ego or self-adulation. 

Duty in Place of Right 

Today we hear everywhere the clamour for ‘rights’. 
All our political parties too are rousing the ego in our 
people by constantly speaking of their ‘rights’. Nowhere 
is there any stress on ‘ duties ’ and a spirit of selfless 
service. The spirit of co-operation which is the soul of 
society can hardly survive in a climate of the conscious- 
ness of egocentric rights. That is why we are finding 
conflicts among the various component parts in our national 
life today, whether it is between the teacher and the taught 
or the labourer and the industrialist. It is only by an 
assimilation of our cultural vision that the true spirit of 
co-operation and consciousness of duty can be revived in our 
national life. 

Our Cultural Prism 

One more peak of the Himalayan vision of our culture, 
which none else in the world has so far aspired to climb, is 
the spirit of (Truth is one , sages call 

it variously ). There is no equivalent expression in English 
to convey this beautiful sentiment. The word ‘ tolerance ’ 
which is often used to express this idea is very meek, it is 
just another word for sufferance. It implies an element of ego 
which just tolerates other viewpoints without any love or 
respect for them. But our training has been one of respecting 
and even accepting other faiths and viewpoints as so many 
paths to reach the same Truth. 

It is like the various descriptions of a hill by persons 
who have gone by different routes to its top. One man 
says that it appears like a single colossal rock, another 


Bunch of Thoughts 

says it is all forest and no rock, the third says it is full of 
shrubs and so on. Everyone is correct though imperfect. The 
sum total of all such imperfect descriptions gives us a complete 
and perfect description of the hill. One by two or one by 
three is a fraction. But by adding up all such fractions it is 
possible to get a whole number, an integer. 

In the same manner, individuals, though imperfect, 
when merged into a corporate whole, can give rise to a 
perfect society. And therefore, the superficial differences 
born out of the imperfections of the individuals are only 
indicative of the diverse manifestations of the one great 
and perfect and mighty reality — the society. This 
appreciation of the inherent spark of Truth, of Divinity in 
every individual, has penetrated into our various compo- 
nents and spheres of life — religious, social, political and 
economic — and fashioned them for a harmonious pattern 
of mutual goodwill and respect. This catholicity of spirit 
is an altogether unique contribution of our culture to the world 

Raising the Average 

It is only when we revive these sublime features of 
our culture that our people in general will be inspired by 
the vision of our national life and break through their 
present shell of personal and family and other parochial 
considerations and rise high in character, service and 
sacrifice. A nation cannot rise on an average of dwarfs 
with only a few extraordinary personalities standing as 
giants amidst them. To be endowed with extraordinary 
qualities is the good fortune of a few. We bow down to 
such souls, and having bowed down to them, still we, the 
average men, ask the question of ourselves, “ What about us?” 
Such exceptional lives may give us courage. But sometimes 
they depress us also with the thought that we are all on the 
ground unable to rise to such glorious heights. What is the 
way out? 

A comparative study — even by the foreign historians 

Call of Our National Soul 


and travellers of those days — tells us that the average 
man of this country was at one time incomparably superior 
to the average man of the other lands. The obvious reason 
was that sustaining and strenuous efforts were kept up 
by the leaders of our society to inculcate cultural samsTcars 
in all strata of the society. That is why we find great 
saints and heroes coming up from all sections of our 
people right from those given to learning and knowledge 
down to peasants, weavers, cobblers, scavengers and so on, 
whose thoughts and deeds, songs and sayings have inspired 
the whole of our people, crossing all superficial barriers. 

Present ‘Awakening’ 

Today, the utter absence of this correct cultural perspective 
has landed our people in an endless scourge of problems— 
all stemming from the common source of the low level 
of average men. We often hear that there has been a 
great awakening, a growing political consciousness among 
our people. Awakening is knowledge and knowledge 
is the capacity to realise unity in diversity, to find harmony 
in place of conflict, and to worship society in the place 
of self. The tendencies of fission should therefore 
disappear giving rise to urge for unity. If, on the other 
hand, we do not work for the unity of our people but 
exploit the various problems to create more factions, then 
we are not progressing from ignorance to knowledge but 
only sinking into greater depths of ignorance. 

But then, what is the meaning of so much of activity, 
so many movements and agitations going on all around 
us? Well, living beings even though struck unconscious 
still exhibit activity. For instance, we can see through a 
microscope the blood flowing in the capillaries of a frog 
even when deprived of external consciousness. Is it ‘ progress- 
ing’? No! On the other hand it is dying. Similarly, even 
at the peak of ignorance activities do take place. Even 
a casual look at the motives that inspire most of our 
present-day activities will convince us that they are not 


Bunch of Thoughts 

born out of real awakening i.e., knowledge, but out of 
darkness and ignorance. 

Purge Present Perversions 

When we speak of our sublime cultural values, persons 
steeped in the modern Western civilisation think that it is 
something mysterious, something otherworldly. That only 
shows the present depths of our mental slavery which has 
deprived us of even the capacity to grasp those principles 
which were once the glory of our national life. Once a friend 
of mine had borrowed a book from me. On the day he was 
to return it a monkey took it away. It sat on a tree-top, 
held it this way and that (probably it had observed my 
friend doing that!), opened and closed it several times 
and finally came back and, to my friend’s amazement, 
kept it back on the table and went away, probably thinking 
that the doings of human beings were all mysterious and 
secret ! Something similar is our condition today regarding 
the teachings of our culture. 

The other extreme that we witness today is to identify 
singing and dancing, cinemas and dramas with culture. 
We find such ‘cultural programmes’ going on everywhere 
in our country. Culture has verily become another name 
for cheap entertainments. This has gone to such a 
ludicrous and humiliating extent, that notorious film stars 
wallowing in depths of moral depravity are included in 
our cultural delegations to foreign countries! Such persons 
going about as the cultural representatives of a land 
that has produced a Rama and a Sita, and has sent as 
its cultural ambassadors the greatest seers and philosophers 
in the past and a Vivekananda and a Rama Tirtha in 
the modern times who commanded the spontaneous love 
and adoration of the whole world, is a lurid reflection 
on our present degradation. 

We also see many of our leading ‘cultural men’ 
associating themselves as judges in the ‘Miss India’ beauty 
contest. It seems in their concept of our culture, of the 

Gall of Our National Soul 


ideal of our womanhood, a Sita or a Savitri, a Padmini or 
a Nivedita has no place. In that contest, indeed we miss the 
real beauty of India ! 

Silent or Secret? 

We have to rid ourselves of these present-day 
perversions and assimilate the eternal and life-giving 
essence of our culture. Obviously this is a work of impart- 
ing cultural samskars which has to take place in an 
atmosphere free from public fanfare and propaganda and 
go on silently and steadily day after day and year 
after year. But today, in the absence of the real perspec- 
tive of our culture, silence is often mistaken for secrecy. 
Our culture does not advocate exhibitionism. 

For instance, the Hindu husband and wife do not 
display their love openly. The Hindu wife does not 
express her love through tears, embraces or screams. The 
Westerners, on the other hand, show their love through 
dramatic embraces and kisses. This is mostly an out- 
ward show — as there is the danger of their divorce the 
very next day! Our men do not indulge in exhibition 
but their face will be aglow with love. And that love 
continues forever without the fear of any break. Our 
culture has always taught us that restraint of emotions is 
more potent and charming than extravagant demonstra- 
tions. If our way of expressing love is considered as 
dignified, then the silent method of working is also 

Watering the Immortal Roots 

The work of rejuvenating these ancient and life- 
giving features of our culture has assumed a new urgency 
and paramountcy not only in our present national context 
but also in the international context. Our cultural vision 
which alone furnishes the true basis for love and harmony 
between man and man and embodies a complete philo- 
sophy of life needs to be effectively presented to the 


Bunch of Thoughts 

present-day war- torn world. If we have to succeed in this 
great world mission, we have to first set our own standards. 
We should shake ourselves free from the mental shackles 
of foreign e isms’ and foreign ways and fleeting fashions 
of modern life. There can be no greater national humiliation 
than to be a mere carbon copy of others. Let us remember 
that blind imitation is not progress. It only leads us to 
spiritual subjection. 

However, we believe that the present perversions and 
misconceptions are only a passing phase. Our cultural 
roots are too firm and too deeply struck into the springs 
of immortality to be easily dried up. They are bound to 
assert their age-old vigour and vitality and throw out the 
parasitic growth of the past few centuries and sprout forth 
once again in all their pristine purity and grandeur. 

IV For True National Glory 

Our unique concept of glory— Fourfold achievement— 
Dharma for individual development and social solidarity— 
Materialism ends in misery— What made us world 
teachers— Organised strength for attaining and maintain- 
ing glory— Right men for organisation. 

O UR one supreme goal is to bring to life the all-round 
glory and greatness of our Hindu Rashtra. In order to 
have a correct grasp of this goal, we should understand 
what exactly this great glory, param vaibhavam as we 
call it in our Prdrthand , is. Then we have also to understand 
how to attain and maintain that glorious condition of our 

Ordinarily, the glory of a nation is measured in terms of 
its material affluence. There is no doubt that a nation in glory 
has necessarily to be in affluence. All the necessities of life 
must be fully provided to every individual in the nation. 
But, is that the complete image of national glory that we 
conceive of for our nation? This is an all-important question 
which we have to ponder over. 

Our Vision of Glory 

Each nation has its own key-note in life and marches 
ahead in tune with that national ethos. Our Hindu 
Nation has also preserved a unique characteristic since 



Bunch of Thoughts 

times immemorial. To us, the aspects of material happiness 
i.e., artha (the amassing of wealth) and kdma (the 
satisfaction of physical desires) are only a part of man’s life. 
Our great ancestors declared that there are two more 
aspects of human endeavour, dharma and moksha. They 
built up our society on the basis of this fourfold achieve- 
ment, the chaturvidha purushdrtha of dharma , artha, kdma 
and moksha. Since hoary times our society has been known 
not merely for its wealth and affluence but more for the 
other two aspects of life. We are therefore called a 
highly moral, spiritual and philosophical people, who have 
kept as their ultimate goal nothing short of direct 
communion with God Himself i.e., moksha. If this final 
aim of human existence is left out, then what remains 
except the feeding of the brute in man? If it is a fact 
that there is a difference between man and the animal, 
then the concepts of prosperity and happiness for the two 
also must differ. If to eat, drink and enjoy abundantly 
is the only criterion for both, man will have to be equated 
with a mere beast. Therefore we say that we have also 
to feed the spirit of the man. It is only when we do that 
that we can look upon our national existence as being really 
great and glorious. 

So, when we think of the greatness and glory of our 
nation, we not only think of its wealth and affluence, of 
all the means of satisfaction of the necessities of the 
body but also of the mind of the individual which should 
be made to gradually rise above all these things and place 
him in a position to which he is entitled as a human being, 
that is, in direct relation with divinity. It has been said, 
that is, first follow dharma, and dharma will 
also give artha, and kdma. 

Role of Dharma 

When we say that we want to protect and rejuvenate 
dharma , do we mean its external form of rituals and 
formalities? In our country, some people wear the sacred 

For True National Glory 


thread — yajnopavita — while some do not. Some keep a tuft 
of hair, some do not. Some worship idols, some do not. 
These things have meaning for those who have faith in 
them. And they are just small external signs of our 
all-comprehensive dharma. They must not be confused with 
dharma itself. 

Our definition of dharma is twofold. The first is proper 
rehabilitation of man’s mind ; and the second is adjustment 
of various individuals for a harmonious corporate existence, 
i.e., a good social order to hold the people together. 

Let us take the first aspect. What is meant by the 
rehabilitation of mind? We know that the personality of 
man is only a projection of his mind. But the mind is 
like an animal which runs after so many things and it is 
so constituted as to be one with all the desired things. 
Ordinarily, man’s mind does not stop to consider what is 
right and what is wrong. It stoops to any level in order 
to fulfil its desires. With such a mind, man is not likely 
to rise higher than the level of an ordinary animal. 
Therefore the mind is to be cultivated in self-restraint and 
certain other great qualities. Those attributes of good 
conduct are mentioned in various contexts in Bhagavad 
Gita and our other holy scriptures. They have described 
five yamas for the body and five niyamas for the mind. 

The other is the social aspect. Man’s life has to 
be attuned to the wider interests of the people as a whole. 
Both these aspects are complementary to each other. The 
first aspect is defined as— 


which means that the arrangement which enables and 
encourages man to control his desires and create within 
himself the competence to realise the Divine Essence or 
the Eternal Reality even while enjoying rich material life, 
is dharma. The second aspect is — 

WTUTRT spnucqif: W srt: 


Bunch of Thoughts 

which means that the power which brings individuals 
together and sustains them as a society is called dharma . 
A combination of these two definitions shows that the 
establishment of dharma means the building of an organised 
social life wherein each has realised his oneness with 
others in society and is imbued with a spirit of sacrifice 
to make others’ material life richer and happier and 
develops that spiritual life which leads to the realisation 
of the Ultimate Truth. 

There is one more way of looking at this blending of 
the development of the individual with the integrity and 
welfare of the society. We have been told by our great 
thought-givers to discriminate between what is permanent and 
what is impermanent. Shankaracharya called it nityanityavasbu- 
vivelca. Let us, for the time being, keep apart its high 
philosophical interpretations and apply it to our national life. 
Individuals come and go. Countless generations have come 
and gone. But the nation has remained. Drops of water 
come, stay for a while and evaporate. But the flow of the 
Ganga goes on ceaselessly. So is the eternal flow of our 
national life. We, the individuals, appear on the surface 
like bubbles or drops for a moment, and disappear. The 
£ permanent therefore, is the national life. The ‘ impermanent* 
is the individual. The ideal arrangement would therefore 
be to transform the impermanent — the individual — into 
a means to attain the permanent — the social good — which 
would at the same time enable the individual to enrich 
and bring to blossom his latent divinity. This is dharma 
in its twofold aspect, which leads mankind to its ultimate 
goal of Realisation of Godhead — moksha . 

The Present Warnings 

Unfortunately, the persons at the helm of affairs of 
our country today have lost this national vision and 
become infatuated with foreign ‘isms’ wfifich have not 
risen beyond the materialist view of prosperity and glory. 
They have given currency to the slogan of ‘raising the 

For True National Glory 


standard of life 5 , which only means increasing man’s 
desires and trying to fulfil them by increasing physical 
comforts and conveniences. The luxuries of today become 
the necessities of tomorrow and thus goes on the endless 
struggle for more and more satiation of man’s desires of 
the flesh. 

It is a matter of common experience that physical 
desires can never be satiated. The more one attempts to 
satisfy them the more intense they grow, even as fire 
blazes instead of going out when oil is poured into it. 
Tolstoy has written a very instructive story under the 
title 4 How much land does a man need ? \ A peasant was 
promised free all the land he could run round from sunrise 
till sunset. In his sheer greed to cover more and more 
land he ran so far that he never got back to the starting 
place before sunset, and in utter exhaustion he died- Only 
a strip of land, 7 by 2\ feet, was needed to bury him ! 

It is also well known that a person who has a bundle 
of unsatisfied desires can never be happy in spite of any 
amount of multiplication of the means for their satisfac- 
tion. In America, for example, in spite of its boundless 
affluence and prosperity, the incidence of various sorts of 
heinous crimes and mental diseases in all strata of society 
is growing at an alarming rate. Millions of Americans 
drug themselves every night with sleeping pills before 
going to bed. This only betrays a serious lacuna in their 
philosophy of life. Having kept the political and economic 
factors as the sole and supreme consideration in life, they 
have ignored the roots of spirituality that alone restrain 
and ennoble the human mind and nurture the human soul 
to grow and blossom in peace and happiness. 

In Practice 

Let us not, therefore, forget that it was the complete 
life-concept of chaturvidha purushartha that marked out 
our society and made our name shine bright on the horizon 
of the world. Our national past bears ample testimony 


Bunch of Thoughts 

to the fact that this life-concept was not just a Utopia but 
a living reality for thousands of years of our national life. 
All the foreign travellers who visited our land have vouch- 
safed for the supreme quality of man attained here in 
addition to limitless wealth and affluence. The sublime 
character of our people was a result of the complete life- 
concept — the harmonious blending of artha and kama with 
the higher values of dharma and mohsha — that we had 
worked out on the individual as also on the national plane. 

History records countless examples of other countries 
bowing down to our nation in utmost veneration because 
of the sterling character of our spiritual giants who spread 
all over the world to carry the message of divinity in man. 
Later on, our Buddhist monks and missionaries too who 
crossed the borders and reached distant lands in the initial 
stages were revered and their examples and teachings were 
set up as standards in all those countries. A disciple of 
Buddha had gone to Tibet, China and Japan. His idol 
was actually worshipped as God in these countries. How 
did this miracle happen ? It was the intense spirit of 
self-sacrifice and service, the all-embracing love, and the 
sheer merit of noble character of such missionaries that 
made them the cultural preceptors of those people and 
earned the name of Vishwa Guru — World Teacher — for our 

The crying need for emphasising this aspect in our 
national life today becomes all the more evident when we 
find our people going out to other countries whether as 
ambassadors or professors, as students or businessmen or 
merry- go-travellers, cutting sorry figures in those countries, 
wallowing in physical pleasures, behaving no better and 
many times even worse than those people. 

Our real national regeneration should therefore start 
with the moulding of ‘man’ instilling in him the strength 
to overcome human frailties and stand up as a shining 
symbol of Hindu manhood embodying within himself all 
our traditional virtues of love, self-restraint, sacrifice. 

For True National Glory 


service and character. We should unfailingly keep this 
vision, this real essence of our glorious nationhood, before 
our eyes so that we can again rise to our original pedestal 
of world preceptor. 

The Sanction 

Now, we come to the second aspect of the question. 
In the present-day world, what should we do to attain 
and maintain that highest pinnacle of national glory, in all 
its fourfold achievement of life? We know that such a 
glorious condition stands in danger of destruction either 
by internal disorders or external aggressions. Our own 
history tells us that both these have been responsible for 
bringing us down from a state of glory that was once the 
envy of the world to the present despicable condition. 
Today therefore we have to rebuild our national life so 
that we will be able to ward off both these dangers. 

It is well known that in this age, especially, the 
strength to protect ourselves from external aggression and 
internal chaos lies in the organised life of the people— 
sfrsft zpt. Therefore, when we say that our nation 
should be taken to the pinnacle of glory, it also means 
that the people should be made alert, organised and 
powerful. After all, nations can stand only upon the 
solid foundation of their organised strength. Other aspects 
of life such as food, clothing, shelter, medicine and 
other physical requirements, however necessary, are 
only secondary. The first and foremost prerequisite is the 
invincible organised life of the people without which even 
the highest national prosperity will crumble to dust in no 

Weak Links Do Not Make a Strong Chain 

Let us now look for the source of such a strength. Where 
does it reside? We say, it lies in the organised life of the 
people. But, what type of people? They should be such 
as are imbued with unity of mind and thought, with a 


Bunch of Thoughts 

common code of morality, faithful to each other, and 
absolutely loyal to the nation. Unless they are such, 
their organised strength is not likley to protect the nation. 
On the other hand, it may prove a source of menace to 
the national life. For example, selfish and antisocial 
elements and even thieves and dacoits get themselves 

We also find that it is easier to gather together 
selfish people without character for purposes which are 
detrimental to social welfare. Today, *such groups who 
have got their own sectarian or some such narrow interests 
are coming up throughout the country. In order to 
satisfy their selfish interests they are even prepared to 
destroy the sanctity and unity of our national life. Such 
persons come together very easily. That is the lowest 
stratum of organised life. In the lower strata of life, 
organisation is very simple, very easy. A whole flock of crows 
assembles if we just throw a piece of flesh. It is the herd- 
instinct. This instinct comes into play when the wider grasp 
of the national life is lost sight of and ^narrow concepts of sect, 
creed, caste or some such things reign supreme in the mind. 
But we should not take to this line simply because it is 

Therefore, we conclude that organised strength has to 
be built up by the bringing together of proper persons. 
Then, what are the qualities required of individuals 
who will form the living limbs of such an organised 
strength ? 

Strength is Life, Weakness is Death 

The first thing is invincible physical strength. We 
have to be so strong that none in the whole world will be 
able to overawe and subdue us. For that, we require 
strong and healthy bodies. All our Incarnations who 
came in the human form have been such. The essence of 
all our scriptures has been ‘strength is life, weakness is 
death’. Swami Vivekananda used to say, “I want men 

For True National Glory 


with muscles of iron and nerves of steel.” He himself 
was like that. Finding that some co-disciples were always- 
sitting down and shedding tears, he would thunder, “That 
is not bhakti. That is nervous weakness. Don’t sit down 
and weep like little girls.” 

What do we see today when we look at ourselves in 
a mirror? Do we find any sign of manliness and strength?* 
Don’t say, “What is there after all in a body?” Our 
skastras, say: 

( Body is the primary instrument for fulfilling our duties in life 
Without an able body, we cannot achieve anything. Even 
to see God, a healthy and strong body is required. God 
is not for the weak: 

TTWIc^TT 3*6^1 nh v5Tq: I 

When we sit to meditate upon God, if our head begins to* 
reel, our back begins to ache, and we begin to quail and 
shiver in our own seat, then the result is no God, but only 
fever! The present-day fashion of our young men of 
decorating the skin and discarding the sinews must be given 
up and they should, with proper exercises and healthy 
habits, develop strong bodies capable of resisting heat 
and cold, hunger and exertion and undergoing all the hard- 
ships of life with good cheer. 

Character is Ail 

Physical strength is necessary, but character is more 
important. Strength without character will only make a 
brute of man. Purity of character from the individual as* 
well as the national standpoint, is the real life-breath of 
national glory and greatness. 

There is the story of Prahlad which depicts the- 
importance of character. As a result of his meritorious- 
deeds, he drove away Indra and became the king of gods. 
Indra approached Brihaspati — the guru of gods— and said,. 
“Sir, you know my pitiable plight. What shall I do to* 


Bunch of Thoughts 

regain my throne? Brihaspati said, “Dress yourself as 
an ordinary mendicant, go to the durbar of Prahlad at the 
hour of Ichhdddn i.e., when he gives away whatever the 
beggars ask, and ask for his sheela (character).” Indra 
•obeyed. He went to Prahlad as a beggar and asked him 
his sheela. 

Prahlad said, “ Why are you satisfied with only my 
sheela?” “That is sufficient for me” replied the mendicant. 
“You can have it” said Prahlad. Immediately after he 
said this, an effulgent being came out of his body and 
entered the body of the mendicant. “Who are you? 
Why are you entering the body of the mendicant leaving 
my body?” asked Prahlad. “I am your sheela. As you 
have given me away to him, I have to enter his body now ” 
the effulgent spirit replied. In a fraction of a second 
another brilliant form came out. Once again Prahlad asked, 
“Who are you, why are you leaving my body?” “lam 
your shaurya (prowess). I am only a servant of sheela . 
So long as you had sheela [ served you. Now that sheela 
has gone away, I am also following sheela . ” So saying, it 
also entered the body of the mendicant. Like this a few 
more effulgent forms left Prahlad’s body. Lastly, a brilliant 
shining form of woman came out of him. She said, “Well, 
I am your Rajyashree (Goddess of Royal Glory). I too 
am a servant of sheela. As you have given up your sheela , 
I am going.” As a result, Prahlad lost all his power and 
pelf and Indra regained his throne. 

The moral of the story, in a nutshell, is that if 
•endowed with character we can achieve anything and 
without character we stand to lose everything. This is 
as much true of individuals as of nations. Therefore, the 
two aspects of character, individual and national, are like 
the twin lungs of national glory. 

Robust Common Sense for Success 

Now, suppose we have a strong body and a pure and 
devoted heart. But, how to use the body and the mind? 

For True National Glory 


For that, we require intellectual acumen capable of grasping; 
the realities and intricacies of the situation and deciding 
one’s right conduct. We should therefore develop power 
of concentration, sharpen our intellect and acquire the 
power to pitch upon the right action at the right moment- 
And we should also be prompt and dynamic in acting 
up to decisions. 

Without such practical wisdom, all our goodness and 
strength will be of no avail. Many a page of disaster in 
our past history was a result of the want of robust common 
sense. Let us not forget that the path of national reorga- 
nisation is not a bed of roses. And without sagacity,, 
mere sincerity will not avail us when faced with knaves 
and crooks. One need not be an ‘intellectual’ to achieve 
skill and wisdom in the practical world. Even persons in 
the common strata of society can cultivate such wisdom- 
There is the example of one of our workers, an ordinary 
unlettered farmer in a village, who could guide and 
control ten to fifteen surrounding villages even during 
critical situations. He could also give proper guidance 
to the village elders in all walks of life. Each one oF 
us should rouse within ourselves the conviction that C I 
am born with living seeds of wisdom which, if properly- 
nurtured, shall surely take me to success’ and strive to 
live accordingly. 

Fearlessness and Devotion 

Suppose we have a strong body, purity of character,, 
a keen intellect, but no fortitude, what is the use? All 
the time, circumstances are not going to favour us. We- 
shall have to face obstacles and adversities. Fearlessness 
is the first virtue of a hero, the starting point of all other- 
noble virtues. Even in the Gita , the enumeration of the- 
various godly qualities starts with abhayam (fearlessness)- 
Our founder, Dr. Hedgewar, used to say that the work 
of national consolidation should proceed in such a way that 


Bunch of Thoughts 

neither do we frighten anybody nor be afraid of anybody: 

*TT 'TT WX '4'Md 3TTT | 

All our ideal heroes have been the embodiment of fear- 
lessness and fortitude. A large army headed by Khara and 
Dushan came to attack Rama. Dust was seen clouding 
the sky. Seeing the enemy approaching, Rama said to 
Lakshmana, “Sita is not accustomed to all these things. 
You stay here protecting her. I will finish these fellows 
and come back.” So saying, he went alone with the bow 
in his hand. Sita trembled to see him going alone. Then 
Lakshmana said, “What of this fourteen thousand, he is 
capable of destroying the entire army of Ravana single- 
handed. Be at ease.” After annihilating the rdJcshasas , 
Rama came back as though nothing had happened — cool, 
-quiet and unruffled as ever. 

The spirit of heroism is necessary even to worship God. 
.A coward cannot do it. In Gnyaneswari , it is said that 
when a person sits to meditate upon God he will see terrible 
forms, and if he is a chicken-hearted fellow, he will be 
simply undone. Nothing can be achieved by cowards, either 
in this world or the other. If we are on the right path, 
there is no reason to be afraid of anything. 

One of our workers died some years back. I met him 
a week before he died. He told me, “No treatment seems 
to have any effect upon me. I have no hopes of recovery. 
I feel I am dying soon.” I said to him, “You have served 
:a great ideal selflessly and untiringly. You have done no 
harm to anyone and have always been doing good to all. 
Why then should you be afraid of death? Rejoice and 
meet death peacefully ! ” And he faced death with peace 
.and tranquillity. Such a spirit of fearlessness born out of 
the conviction that we are doing good, that we are on 
the right path, will take us a long way in achieving our 

That is not all. We need an urge to develop in our- 
selves all these qualities. Intense devotion to the ideal 

For True National Glory 


that we have placed before us, will give us the necessary 
urge to equip ourselves with all the great qualities required 
for achieving the glory of our nation. 

It is when we bend all our energies towards this- 
fundamental process — the great process of man-making — 
that our ancient and sacred nation can regain its original 
position of greatness and glory, shedding peace and plenty*, 
culture and character all-round. 

V Live Positive Dynamic Hinduism 

The indefinable * Hindu * — Aim: God Realisation — 
Special features — Our unique standard-bearers — Need 
to manifest ideals in daily life — Effects of f reactionary 
Hinduism’— Role of daily samskars — Fad of c modern- 
ism ’ — Hindu ideals in all spheres — Live National 

W HEN we say that the Sangh is dedicated to the reju- 
venation of the great and unique Hindu way of life, 
there are many who confront us with the question, “First 
of all, how do you define a ‘Hindu’?” Well, it is really a 
tough job. Once a gentleman remarked, “I can define a 
£ Mussalman or a e Christian ’, but I cannot define a ‘ Hindu V* 
He was right when he said so. We can define the Sun 
and the Moon, but the Ultimate Reality from which all 
these things have emerged cannot be defined. But does 
it mean that It does not exist? Merely because It refuses 
to be clothed in symbols and defies definition, does it 
prove its non-existence? Sri Ramakrishna has said that 
God alone is c anuchhishthaf pure and undefiled, because He 
alone has never been described, never been defiled by any 
tongue. Everything else we can define, but not that all- 
comprehensive something called Reality. 


Live Positive Dynamic Hinduism 


The Indefinable Hindu 

We, the Hindus, have based our whole existence on: 
God and therefore, it is probable that the Hindu Society 
developed in an all-comprehensive manner, with a bewilder- 
ing variety of phases and forms, but with one thread of 
unification running inherently through the multitude of 
expressions and manifestations. All the sects, the various 
castes in the Hindu fold, can be defined, but the term 
‘Hindu’ cannot be defined because it comprises all. Of 
course, many attempts at definition have been made from time 
to time, but all such definitions have proved to be incomplete. 
They do not express the whole truth and it is but natural in the- 
case of a people who have been growing and evolving for 
the last so many centuries. 

The origin of our people, the date since when we are 
living here a civilised life, is unknown to the scholars of 
history. In a way, v/e are £ anddi ’, without a beginning. 
To define such a people is impossible, just as we cannot 
express or define Reality because words came into exis- 
tence after the Reality. Similar is the case with the 
Hindu People. We existed when there was no necessity 
for any name. We were the good, the enlightened people. 
We were the people who knew about the laws of 
nature and the laws of the Spirit. We built a great 

civilisation, a great culture and an unique social 
order. We had brought into actual life almost every 

thing that was beneficial to mankind. Then the- 
rest of humanity were just bipeds and so no distinctive- 
name was given to us. Sometimes in trying to distinguish 
our people from others, we were called ‘ the enlightened ’ — 
the Aryas — and the rest, the MlechTias. When different 
faiths arose in foreign lands in course of time and those 

alien faiths came in contact with us, then the necessity 

for naming was felt. Various names were given at different, 
times, just as the Ganga is called Gangotri, Bhagirathi, 
Jahnavi and Hooghly at different stages. And the name. 
‘Hindu’, derived from the river Sindhu, has been associated 


Bunch of Thoughts 

■with us in our history and tradition for so long that it has 
now become our universally accepted and adored name. 

life with Aim 

So, here we are, Hindus, though defying all defini- 
tions, all the same a reality. The Hindu Society is a 
living reality which all of us feel and experience in every 
drop of our blood. But though we cannot define it, we 
■can and must be able to appreciate the special features 
which mark out the Hindus as a distinct people. We cannot 
say that merely because a particular individual is not a 
Muslim or a Christian, he is a Hindu by the process of 
■elimination. In our country, the Hindu is often referred 
to by political leaders as non-Muslim. That is not a 
healthy, positive way of understanding our real nature. 
Hindu is not a negative being. What, then, is the positive 
■content of that word ? 

To a Hindu, life is not aimless. That aim is not one 
of greatness, measured in terms of power, position, name 
or fame. The realisation of his true nature — the innate 
Spark of Divinity, the Reality in him — which alone takes 
man to the state of everlasting supreme bliss, is the one 
aim before him. But man has only a short span of life. 
How can he reach that supreme stage within such a small 
period ? He does not even fully know about his own body 
though he uses it throughout his bodily existence. Then, 
how can he know That which is immanent in the body? 
The law of cause and effect says that each action of ours — 
the cause — has its effect. The circle of cause and effect 
has to grow, develop and culminate. As such, the present 
■existence of man cannot comprise the whole story of his 
real being. Since the distinctive natural urge in man is to 
■expand and express his divine nature, he will be born 
.again and again so long as the least trace of ignorance of 
his true Divine Self remains and in every birth he will be 
able to make further progress if he makes honest efforts. 

This theory of rebirth for the realisation of our 

Live Positive Dynamic Hinduism 


oneness with that Ultimate Reality is the one great hope 
for the human soul. It is the lighthouse of Hinduism alone 
which sheds this light of immortal hope that all is not over 
with this present life but there is eternal time before us to 
put our shoulders to the wheel, life after life, and reach 
the destination. It is the Hindu alone, in the vast mass of 
humanity, who holds aloft this torch of hope and confidence. 
All our holy scriptures, all our sects, old or recent, have these 
fundamentals ingrained in them. 

Serve 6 Man’ 

With this we go forward. We are living in this world. 
We are surrounded by innumerable worldly charms and 
distractions. Probably we may not, even for once, think 
over the real aim of life. Then, how are we to conduct 
ourselves so that we may be able to progressively realise 
during the course of our life, our real nature and not 
degenerate into further and further ignorance thus dragging 
ourselves down in the scale of evolution ? The law recognises 
that if a man commits a harmful act, without however any 
evil motive, his fault is less. Sometimes he is even supposed 
to be absolved of all his sin. If we, therefore, act without 
any selfish motive, do things out 'of a sense of duty i.e., 
if we take out the personal attachment from our action, 
the motive of personal enjoyment therein, then the 
various actions and their fruits do not affect us. Then 
we are completely absolved from the effects and shocks 
of the external world and we will be able to concentrate 
on our True Self. So, our philosophy says, do your work, 
do your duty in a selfless spirit. 

Now, what is the nature of the work we have to do ? 
What is the nature of our duty? From where are we to 
begin and how are we to lead our life so that we may 
reach that Ultimate Reality? Is it possible by merely 
proclaiming that there is something which is called Reality, 
which will in course o time automatically manifest Itself? 
No! We must be able to see Its objective manifestation 


‘Bunch of Thoughts 

in this objective world, something concrete, something 
living which we can feel and experience and through which 
we will be able to complete the process of realisation. Our 
philosophers have placed 6 man ’ as that objective manifestation 
of Reality, as the object of worship and service. They 
declared, “Like ourselves, every man is a spark of the 
same Reality. Let us try to identify our joys and sorrows 
with an ever-increasing circle of men, expand thus our 
being and ultimately realise the Great Reality pervading 
the entire universe.” 

What, then, is the arrangement that makes it possible 
for everyone of us to serve 6 man each according to his 
stage of evolution? 

Man does not live alone; he shuns solitude. He is 
gregarious by nature. So, human beings come together 
and live as social beings in the form of society. Thus he 
can live well, develop, and manifest the best in him. He 
can thus rise in the social rung and progress towards the 
fulfilment of the aim of life. It means that the building 
up and maintenance of a social order capable of affording 
each individual full opportunities to identify himself with 
wider and wider social groups and serve society wdth all 
that he possesses, is the way for lighting up the path of 
every individual towards the realisation of the Ultimate 
Truth. Therefore we have said, “Let us serve society without 
any selfish ambition or selfish attachment.” Service to 
humanity is verily service to God. This has been a special 
feature of our philosophy of life. 

Our Models 

With this ultimate aim always before our eyes, it was 
natural that throughout our history we have laid great 
store by the qualities of head and heart conducive to the 
welfare of humanity rather than the amount of earthly 
riches that one possesses. The richness of heart, the purity 
of mind, the nobility of character have always been the 
touchstone of our values of life. The standard of greatness 

Live Positive Dynamic Hinduism 


-with us has always been one’s inner possession and not 
one’s outside possessions. All outer things come and go. 
Why should we run after those fleeting objects? We opted 
for a wealth which is the unique treasure of human life, 
which we can develop within ourselves — the wealth of 
sound virtues, of perfect knowledge and of sublimity of 
the soul. That alone is real, that alone is abiding. There- 
fore, whereas the general mass of people in other countries 
have worshipped a great military hero or a mighty chief- 
tain, we find in our land that even the great heroes and 
monarchs have worshipped the dust of the feet of half- 
naked sanyasins living in forests without a piece of cloth 
to call their own. Why? Because of our way of looking 
at life, because of our realisation that the quality of the 
inner being alone is abiding and that it goes from life to life 
till it reaches the culmination of perfection. 

Be Living, Moving Emblems 

These are just a few basic features which go to make 
us real, positive Hindus. It is only when we pay special 
attention to them, imbibe them, manifest them in our life, 
and stand up as real, living and moving emblems of those 
glorious concepts that our taking birth in the divine Hindu 
heritage will not be in vain. 

Can we, then, say confidently that we are such real, 
positive Hindus? Let us ask ourselves. How do we live? 
What are the ideals before us? What are our feelings? Is 
it that we are Hindus only by the force of circumstances 
or by * accident of birth ’ ? Are we Hindus because we have 
remained untouched by conversion to Islam or Christianity, 
as the proselytisers were very few and we were very large 
in numbers? Is that the only meaning of our being 
Hindus? There is no use merely saying, “Oh! We have 
a great culture.” What do we know of it? How do we 
practise it? Do we look at our individual life as an offering 
to society? Do we feel that we should not merely run 
after pelf and power but should hold aloft virtues in life? 


Bunch of Thoughts 

Do we feel that we should really be such men that as soon 
as anyone looks at us, he must be able to say, “Here is a 
man, who is seeking perfection in all that go to make a 
real human being”? Let us introspect on these lines and 
gradually assimilate all those distinctive Hindu traits so 
that we can stand before the world as positive dynamic 
Hindus. Let us live up to our philosophy, our dharma , 
and all those great qualities which have moulded our lives 
for countless generations. 

Therefore, though the idea of organising the Hindu 
Society may appear to be very simple, it really means that 
first of all we should realise in our day-to-day life that we 
are Hindus and mould every little aspect of our life in 
keeping with those great traditional values. In all that 
we do, in our dress, in our behaviour and in all walks 
of our life, that stamp of positive conviction should be 
vividly manifest. This is the prime responsibility that rests 
upon us. 

Reactionary Hinduism 

But, unfortunately, what do we see all around us 
today? Some are Hindus, not out of conviction, but out 
of reaction. To give an example, our workers once ap- 
proached a prominent Hindu leader during the signature 
collection campaign demanding ban on the slaughter of 
cows. But they were greatly shocked to hear him saying, 
“What is the use of preventing the slaughter of useless 
cattle? Let them die. What does it matter? After all, 
one animal is as good as the other. But, since the Muslims 
are bent upon cow-slaughter, we should make this an issue. 
And so, I give you my signature.” What does this show? 
We are to protect the cow not because the cow has been 
for ages an emblem of Hindu devotion but because the 
Muslims kill it! This is Hinduism born out of reaction, 
a 4 negative Hinduism \ 

There are some for whom the term ‘Hindu’ is of use 
only to serve political objectives. Because a Congressman 

Live Positive Dynamic Hinduism 


or a Socialist or some 4 X ’ thinks in terms of 4 composite 
culture’, they stand up and say that they want a e pure* 
Hindu culture. Stranger than this is the cry of ‘ Hindu 
Communism’ ! A person can either be a Hindu or a 
Communist. He cannot be both. It only means that those 
who shout about 4 Hindu Communism ’ know neither Com- 
munism nor Hinduism. This is all out of reaction. Once 
a gentleman asked me whether we are organising Hindus 
in order to counteract the various activities of the 
Muslims. I simply told him that even if Prophet 
Mohammed had not been born and Islam had not come 
into existence, we would have taken up this work just as 
we are doing it today, if we had found Hindus in the same 
disorganised, self-forgetful condition as at present. The 
positive conviction that this is my Hindu Rashtra, this 
is my dharma, this is my philosophy which I have to live 
and which I have to set up as a standard for all other 
nations to follow-— well, this should be the solid basis for 
Hindu reorganisation. 

If, then, we are not to be mere ‘political Hindu 
animals * or Hindus out of reaction, we must live as Hindus 
by conviction, capable of expressing that conviction in all 
aspects of our day-to-day life. The mere propagation of 
Hindu thought in literature and newspapers takes us 
nowhere. For instance, Veer Savarkarji wrote a beautiful 
book 4 Hindutva ’ and Hindu Mahasabha based itself on that 
pure philosophy of Hindu Nationalism. But in its Nasik 
session, Hindu Mahasabha passed a resolution that 
Congress should not give up its ‘nationalist’ stand by 
holding talks with Muslim League but that it should ask 
Hindu Mahasabha to do that job! What does it mean? 
It only means that the hybrid nationalism of Congress was 
of the pure variety, whereas Hindu Mahasabha represented 
the Hindu counterpart of the rabidly communal, anti- 
national Muslim League ! How did this strange perver- 
sion set in? Because, the deep-rooted conviction which 
would spontaneously evoke a ready answer “yes, this is 


Bunch of Thoughts 

Hindu Nation ” under all conditions, even in dreams, was 
not there. 

Things that Count 

So, we say that we have to imbibe deep and positive 
samskars of our nationhood which shall not allow us to be 
swept off our feet by political or other considerations. 
It is of no use to speak of Hindu Nationhood and the 
eminence of Hindu way of life without a corresponding 
life-pattern in our practical day-to-day behaviour. 

One of our ancient customs is to get up early in the 
morning before sunrise. Once a sadhu described to me 
his early childhood, how his mother used to get up early 
in the morning and, while doing the normal household 
duties, would be reciting in her melodious voice various 
hymns describing the glory of the Divine Mother of the 
Universe, and how she would 'awaken him with words 
invoking Her holy blessings. The sadhu said, “ Those 
holy words which I used to hear immediately after I woke 
up from my sleep went deep into my being, purified me, gave 
me faith and strength to resist all worldly temptations and 
devote myself to the service of the Mother .” This is Hindu 
samskdr. Let us thus mould our life with an attitude of 
discipline throughout the day, from morning till night. A 
Hindu is born to be trained in a life-long course of discipline 
and self-restraint, which purify and strengthen him to reach 
the Supreme Goal in life. 

Let us not say that these are small things about which 
we need not worry. It is only such little things that go to 
discipline our life and give shape and strength to our 

But, unfortunately, what do we see at present? All 
such benevolent customs and codes of conduct are ridiculed 
as superstition. A revealing incident took place recently. 
A student had gone to America from our country. He 
stayed as a paying guest in one of the ordinary families 
there. On the first day, when he sat for meals at the 

Live Positive Dynamic Hinduism 


table along with the members of the family, he immediately 
started serving himself. Then the lady of the house gently 
requested him to wait for a minute and explained that it 
was their custom to pray to God before taking food. 
Remember, that young man had gone from a land which 
is considered to be a land of spirituality, a land of God, to 
a land which is supposed to be a land of Mammon worship, 
a land of gross materialism! There is no doubt that it is 
this faith in God, this faith in religion that has given to the 
West, to a large extent, the strength to succeed in this world. 

“ Modernism”! 

We pride ourselves upon our spiritual tradition. But 
how are we actually living? What are our daily samskars? 
Is there any place for God in all our daily routine? Is 
there at least a place in our homes where we can contemplate 
upon Him? Once an acquaintance of mine invited me 
to visit his newly built house. It was a well-furnished and 
in every sense a "modern’ house. When he had finished 
showing me its special features, I just asked him, “Well, 

where is the devagriha ? Have you no family deity, which 

your forefathers had worshipped and handed down to 
you?” My question came as a surprise to him. He 

replied apologetically, “Yes, yes, but I had forgotten all 
about it. ” After a few months when I had gone to that 
place again, he specially invited me to his house saying 
that he had carried out my suggestion. I went there to 

see. He showed me a small almirah constructed in the 
triangular space under the staircase and all the cnappals 
and shoes — quite a number of them because their ‘ standard 
of life’ w j as quite high! — of the family members neatly 
arranged over that almirah ! He said with a sense of 
gratification, “ I have just constructed this and kept our 
family god here.” I was horrified to see that. I only 
remarked, “ Why not keep these chappals inside and 
worship them instead of defiling the deity?” Such is our 
4 modern progressive ’ Hindu life ! 


Bunch of Thoughts 

Let us not forget that a Sri Rama, a Shivaji or a 
Vivekananda was not a product of this type of 
‘modernism’. Shivaji was inspired by the ideals enshrined 
in a Rdmdyana and a Mahdbkdrata . It was his supreme 
devotion to our Hindu way of life coupled with his 
unparalleled organisational acumen which gave it a 
practical dynamic form, that made him a force which 
changed the entire course of our history. Right from the 
Vedic seers down to Ramakrishna, Vivekananda, Rama 
Tirtha and such other stalwarts of the modern age, all 

have left the impress of their inspiring personality 

on our people by their ife of positive love and 
realisation of our age-old ideals. They could stand erect 
in spite of all adverse forces, and speak to the world 
in challenging tones. To what a pitiable condition we, 
their children, have descended ! We do not know even 
the a, b, c of the ideals which moved and moulded 
those heroic souls. 

I know a young man who had gone to a foreign land 
on Government scholarship. There he was confronted 
with a number of queries by his friends and strangers, 

about dtmd, prdnaydma, Gita and so many other Hindu 
ideas and ways of life. This young man was blissfully 

ignorant of all those things. He wrote to me about his 
difficulty. But what could I do? Could I give him postal 
training in yogdbhydsa , in aamddhi , in prdndydma and 
in all such things? How humiliating it is, that our so- 
called educated young men of this land do not have the 
least scent of the fundamentals of our own philosophy — 
let alone their realising them in full ! 

Ideals in All Aspects 

Then, let us look into the other aspects — the aspect 
of our relation with the various spheres of contact with 
society, as for example, our family, our neighbourhood, 
our centres of education, our field of profession and so on- 
Has there been no distinctive contribution of the Hindu 

Live Positive Dynamic Hinduism 


in all these spheres of life? On the contrary, it is the 
Hindu alone whose philosophy embraces the smallest as 
well as the widest spheres of human activity- To us, the 
family is the first stage of our self-expansion. Then, all 
the various duties that devolve upon us as family members, 
have to be gone through so as to keep the delicate ties of 
sweet affection and identity among the members of the 
family always intact. As a son, as a brother, as a husband 
or in whatever relationship, let us uphold the noble Hindu 
ideal of a familyman. It brings no credit to us if we say, 
ee Oh, I am working for society, why should I bother 
about the family bonds?” Again, look at the great ideal 
characters of our land. Sri Rama, though in his teens, 
accompanied Vishwamitra to the forest to destroy the 
rakshasas according to the bidding of his father. Later, 
he gladly started for his fourteen years of forest sojourn 
only to preserve the sanctity of his father’s pledge. As a 
brother, what an intense affection he bore towards 
Lakshmana and others! He was an ideal son, an ideal 
brother, an ideal husband, an ideal friend, an ideal disciple 
and to his foes an ideal enemy too — all blended in one 
ideal Hindu manhood. So was Sri Krishna. What a 
source of joy and solace he was to Yashoda and Nanda! 
How he charmed the whole neighbourhood with his sweet 
behaviour ! 

Then, during our student life, acquiring knowledge 
and character, and not merely stuffing our brains with 
information, has been the constant urge with us. We are 
not to become mere bookworms. The one key to all 
learning is concentration of mind. With regular healthy 
habits for the body and for the mind, it should not be 
difficult for us to develop concentration. And then, in 
various educational institutions in which we study, we 
come in contact with our teachers and co-students. In 
the Hindu tradition the relationship between the teacher 
and the taught is not one of contract. It is something 
sublime — the shishya looks up to the guru as the very 


Bunch of Thoughts 

embodiment of knowledge and divinity and behaves 
towards him in a spirit of humility and devotion. 

Immediately this is said, there are today some who 
ask whether the present-day teachers are worthy of such 
devotion. But the students should not fall a prey to 
such a perverted outlook. Let us behave as we ought to; 
it is for our own good, for our own refinement. We 
worship the idol of Hanuman in the temple. After a time, 
by constant application the idol is thickly covered with 
sindhur and its shape is changed beyond all recognition. But 
still it is worshipped as Hanuman with the same devotion. 
The Deity of Learning is Vinayaka— the Deity with a pot 
belly and an elephant head ! But that does not affect one’s 
devotion to Him. See the born Jagadguru Sri Krishna 
behaving like any ordinary pupil in the hermitage of 
Sandipini, and you get the true picture of an ideal Hindu 
student. He served his teacher with utmost love and 

devotion just like any other pupil. He went to forests 
in rain and storm to bring dry faggots for yagna. What 
was there for him, who was himself the very embodiment 
of knowledge, to learn ? 

And again, see him moving among his comrades and 
co-students. What a deep and pure love he had for all ! 
Sudama, a poor Brahmin boy, was his classmate in 
Sandipini’s ashrama. Later in life, when Sri Krishna’s fame 
spread far and wide, Sudama once set out with torn clothes 
and a handful of beaten rice to see his old classmate. As 
soon as Krishna sighted his old friend he dashed forth and 
warmly embraced him to his bosom. He snatched the 
precious present that his friend had brought and ate 
it with great relish. He conferred upon Sudama immense 
riches also. 

Even if, by chance, there is a conflict with our elders 
on points of ideology, our respectful behaviour towards 
them need not change. In the Mahdbharata War, when 
Bhishma and Arjuna faced each other, Arjuna directed his 
first five arrows to the feet of Bhishma. The charioteer 

Live Positive Dynamic Hinduism 


of Bhishma was amazed to see Arjuna’s unfailing arrows 
falling at Bhishma’s feet instead of striking his chest. 
Bhishma said, “My beloved Arjuna is prostrating before 
me with all his five pranas seeking my blessings. ” 

“Swadharme Nidhanam Shreyah” 

Let us not brush aside these examples as old purdnic 
stories. In them are embedded the priceless gems of our 
culture which once made the Hindu life the envy of the 
whole world. Nor are they to be discarded as having 
become impractical in these days. Even in this twentieth 
century, we do see such inspiring examples. There is the 
example of our own founder, Dr. Hedgewar. When he 
had once gone to Poona in connection with the organisa- 
tional work, one of his old teachers at Poona was also 
invited to the elders’ meeting to be addressed by him. 
Many a leading light of the city had assembled for the 
meeting. The old teacher came a bit late. But as soon as 
Doctorji saw him, he got up and touched the old teacher’s 
feet and offered him his own seat. 

These are only a few features of our present-day living 
on the background of our permanent values of life. It is 
only when a nation, just as an individual, sticks to its 
roots of swadharma that it grows and blossoms forth in 
all-round glory and achievement. Pulling out one’s roots 
of swadharma and transplanting something else in its place 
will only result in utter chaos and degeneration. The 
Bhagavad- Gita says: 

to qrspfr 

(Even death while performing one's own dharma brings 
blessedness; taking to another's dharma is fraught with fearful 

The task of rekindling the Hindu way of life brushing 
off the ashes of self-forgetfulness and imitation covering 
the immortal embers of the age-old samskdrs in the Hindu 
heart so that the pure flame of the National Self of this 


Bunch of Thoughts 

sacred land will once again blaze forth in all its effulgence, 
therefore, comes up before us as the call of National 


Vision of Our Work 

Short-cut mania —Lure of politics— Warning of history 
— Secret of our undying potency — Inspiration for 
national rejuvenation— Power corrupts— Restraints on 
power— Effects of combination of political and economic 
powers— Lesson of Europe— Sangh building people’s 
power— Upholding national genius . 

T HE ultimate vision of our work, which has been the 
living inspiration for all our organisational efforts, is 
a perfectly organised state of our society wherein each 
individual has been moulded into a model of ideal Hindu 
manhood and made into a living limb of the corporate 
personality of society. 

Obviously, this is not a vision which can be realised 
within a few days or even a few years. It requires the 
untiring, silent endeavour of hundreds and thousands of 
dedicated missionaries. It requires stout and steady hearts 
which shall remain unshaken amidst adversities and temp- 
tations. It is to mould such inspired lives that the Sangh lays 
utmost stress on day-to-day samslcars , day-to-day inculcation of 
all those qualities of head and heart which go to foster strength 
and competence in the individual to march on the path of 
lifelong dedication. 



Bunch of Thoughts 

The Short-cut Mania 

This type of steady, silent and lifelong devotion to 
work may appear very strange and unusual in the present- 
day world. It has an originality and a freshness all its 
own. As such, people will naturally take some time to 
appreciate and assimilate this approach of ours. For 
instance, there are many who feel aghast at the idea that 
our method of work demands daily attendance at a parti- 
cular hour, at a specified place, year after year, all through 
their lifetime. Once a young man requested me to guide 
him how he could develop his powers of concentration. In 
order to test his tenacity, I asked him to observe a parti- 
cular practice regularly. Immediately he asked, “For how 
long am I to do this?” I said, “Well, continue it for all 
life.” He exclaimed, “For all life! How is it possible?” 
I told him, “Is it possible for you at least to live for all 

That is the mentality of the day. People want quick 
results and short-cuts- to success. This human frailty of 
‘minimum effort and maximum result’ has encompassed 
all fields of our national life. The path of honesty which 
implies sincere, hard labour has yielded to means, foul or 
fair, which give quick results. The earning man thinks in 
terms of such short-cuts to become rich; and if he can 
become so overnight, he is prepared to descend to any 
level for that sake. He takes to black-marketing, specu- 
lation and gambling. He eagerly catches hold of an 
astrologer to see if any planet can do something for him! 
Stealing and robbing are, of course, there— as the right 
royal short-cuts ! 

People have also begun to look out for short-cuts 
in realising God! Who will take all the trouble of under- 
going lifelong penance and single-minded pursuit of 
God? They try to get hold of some saint or sanyasi as 
an intermediary agent who, they believe, will take over 
all their sins, give them his merit and leave them clean 
and pure to face God! No aspect of our social life is 

Vision of Our Work 


free from corrosion by this mean and ignoble attitude* 
The Suicidal Lure 

Because of such an atmosphere all-round, people begin 
to think whether there are such short-cuts in the Sangh 
work also. They ask, “How long do you carry on like 
this? When will you be able to bring about the total 
transformation of society that you visualise? For how 
many years more will you go on plodding the same path?” 
Then, they look around and see the mighty Government 
wielding such vast powers as to encompass the whole 
expanse of national life. They begin to imagine that 
invested with such resources in administrative personnel, 
finance and authority, they can, within a short time, 
change the entire face of the country, and mould the 
coming generation on the pattern they desire through 
education and so on. They become enamoured of that 
short-cut involving less sacrifice and quick result. To a 
superficial view, this argument, no doubt, appears very 
attractive. The all-out stress that is being laid on the 
political and economic aspect of our life by the present 
Government, the incessant propaganda carried on for their 
Five Year Plans, and the opening up of ever new fields 
of government control to suck up the young men of the 
country, have also added their share to the present-day 
attitude of our people to look up to political power as 
the panacea for all our ills. 

But let us not be carried away by such a superficial 
view. Let us educate the people to acquire a deeper 
understanding of things, though unfortunately shallow 
thinking has become the order of the day. Once in 
Nagpur, there was an All India Education Conference. 
Some of the leading luminaries who had come there were 
known to me. They told me about the details of their 
proceedings and the rules, curriculum etc., they had 
decided upon. At last I asked them a simple question, 
“ Can you tell me the real nature and real needs of the 


Bunch of Thoughts 

‘individual’ whom you are planning to educate?” One of 
them confessed straightaway that this question was never 
posed before them. That is how things go on in our 
country, as in the story of the blind leading the blind, no 
one desiring or striving to get at the root of the problem. 

Let us open the pages of world history and see if such 
a superficial view, such a short-cut means of state power 
will really help to build an immortal national life of a 
country. There were in the past so many empires pivoted 
wholly on political power. Persia, for example, entirely 
depended upon its emperor for all its security and pros- 
perity. The emperor was the supreme head and controlled 
all aspects of people’s life including their religion. The 
people were for a time carefree and happy. But their 
entire national edifice crumbled at the very first shock of 
the Arab invasion. The same fate overtook the empires of 
Rome and Greece. It was not as if these empires had no 
wealth or good administration or armies. But all those 
things rested on the sandy foundation of the political authority 
of the king and as soon as that political power was 
shattered even for a while, all their civilisation, their 
religion and their nationalism came down along with it 
in a crash, never to appear on the world stage again. 
Countries after countries lost their soul to Islam and 
became Muslim countries for ever in this fashion. 

Secret of Our Immortality 

But the story of our nation presents an entirely diffe- 
rent picture. Our society also had to face innumerable 
such invasions from the most barbaric races. Even political 
domination by these hostile forces continued for a time, 
sometimes even for several centuries, on our people. Off 
and on, forces of adhmrma reigned unleashing all their 
powers of destruction right from the days of Ravana. In 
that dark hour when Aurangazeb ruled, even a great 
martial saint like Samartha Ramadas was constrained to 
lament that an Incarnation of the Almighty alone could 

Vision of Our Work 


save Hindu Society from total annihilation. Later on, the 
wily Britisher also tried his hand at subverting our 
national life. Even today adharmic elements are having 
their heyday. But our society has survived all these 
grave crises. Again and again it has risen from the ashes, 
smashed the stranglehold of the evil forces and (established 
the reign of righteousness. That glorious tradition con- 
tinues unbroken to this day, charged as ever with the idealism 
and energy of resurgent nationalism. How did this miracle 
happen ? What is the secret of the immortality, this deathless 
potency of our society, even after it was scourged with the 
deadliest of poisons? 

It is at once clear that the basis of our national 
existence was not political power. Otherwise, our fate 
would have been no better than that of those nations which 
remain today as only museum exhibits. The political 
rulers were never the standard-bearers of our society. 
They were never taken as the props 'of .our national life. 
Saints and sages, who had risen above the mundane 
temptations of pelf and power and had dedicated them- 
selves wholly for establishing a happy, virtuous and 
integrated state of society, were its constant torch -bearers. 
They represented the dharmasatta. . The king was only 
an ardent follower of that higher moral authority. Many 
a kingship licked the dust owing to various adverse and 
aggressive forces. But the dharmasatta continued to hold 
the people together. 

Ravana was a shrewd aggressor. He knew this secret 
of our social coherence. He was aware that the life- 
centre of our society throbbed in the forest hermitages 
of sages and seers. Therefore, he concentrated his attacks 
on those jungle huts, on the sacrificial rites that were 
carried on there. But those spiritual heroes braved those 
onslaughts and stuck to their mission of rousing and inte- 
grating the people. The whole of society and, it is said, 
even gods were groaning under the heels of Ravana. Then 
the nation roused itself in the personality of Sri Rama. 


Bunch of Thoughts 

That great saviour was moulded and guided by a Vishwa- 
mitra, a Vasishtha and an Agastya. Not only was Sri Rama 
set up, but intense national consciousness of the whole of 
society was kept ablaze by these sages through regular 
discourses, discussions and various dharmic rites. How 
alert, how diligent were these ‘half-naked faqirs’ in 
their devotion to the welfare of society ! Finally, even the 
deadly missile with which Sri Rama slew Ravana was 
given to him by the sage Agastya. It was because of their 
inspiration and untiring efforts that those lashing tides 
of adharma which had engulfed the ‘three worlds 1 were 
ultimately laid low. Once again society rose evermore 
effulgent from the ashes of Lanka, the citadel of those 
adhdrmic forces. 

The Tradition Continues 

The Budhist Age too has the same message for us. 
After Buddha, his followers here degenerated. They began 
to uproot the age-old national traditions of this land. 
The great cultural virtues fostered in our society were 
sought to be demolished. The links with the past were 
hammered away. Dharma was at a sad discount. The 
whole social fabric was being rent to shreds. Devotion 
to the nation and its heritage had reached such a low 
pitch that the Buddhist fanatics invited and helped the 
foreign aggressors who wore the mask of Buddhism. The 
Buddhist sect had turned a traitor to the mother society 
and the mother religion. In such a critical moment, who 
was it that came up as the redeemer of our dharma and 
our society? 

It was the same tradition of sages and seers that pro- 
jected its power and vitality in the form of Sri Shankara- 
charya. He was a sanydsin , an incomparable philosopher 
and an unique organiser. His eminence was not in any 
earthly wealth or power. Half-naked, he roamed on foot 
from one end of the country to the other. Countless were 
the dangers he had to encounter including attempts at 

Vision of Our Work 


poisoning him. But he moved from place to place, fearless 
•and conquering, knowing no rest or comfort and once 
again rekindled the ebbing flame of our ancient culture. 
The band of his devoted sanyasin followers cemented 
with their blood and sweat the past with the present for 
a glorious future. The true national consciousness and 
•spirit of selfless service that they roused, helped society 
to find its feet once again and throw out the treacherous 
elements. Buddhism, as a distinct sect, was erased from 
the mother soil, though, of course, Buddha remained as 
an Incarnation. We worship Lord Shiva, no doubt, but 
■on that account we do not welcome the flock of demons 
surrounding him! 

Even during the days of Muslim domination great saints 
and sanyasins rose to continue that tradition. All 
those stalwarts— Chaitanya, Tulsidas, Surdas, Jnaneshwar, 
Ramananda, Tukaram, Ramanuja, Madhwa, Nanak and a 
host of such others— flooded the land from one end to the 
other with religious devotion. Samartha Ramadas converted 
that religious fervour into a dynamo of national power. 
They recited stories of Sri Rama and Sri Krishna, sang 
the divine ballads of their heroism, roused the people’s faith 
in their gods and goddesses and kept up their moral calibre 
unimpaired amidst all the political oppression. The great 
national renaissance under Chhatrapati Shivaji was the 
direct outcome of those years of intense spiritual and 
■cultural awakening. Prior to that also, the glorious Hindu 
power of Vijayanagar rose on the spiritual-cum-national 
awakening set in by Swami Vidyaranya. The great 
religious teacher Guru Nanak and his successors laid the 
foundation of the Hindu upheaval exhibiting itself in the 
warlike Sikhs under Guru Govind Singh and Banda Bairagi. 
Thus, once again, the great national consolidation centred 
round dharma and the vicious, antinational forces were 
put to rout and the flag of national victory flown trium- 
phantly from Attok to Cuttack and from Kashmir to 


Bunch of Thoughts 

We see the same spiritual content of national resurgence 
against the foreign yoke of the British also. The spiritual 
sun broke forth in all its glory in Bengal as the Sri 
Ramakrishna-Vivekananda order, in the Punjab in the 
form of Swami Dayananda and Rama Tirtha, in the South 
as Maharshi Ramana and Yogi Aurobindo— all of whom 
infused the spiritual content of nationalism into the people’s 

This is the unmistakable evidence of history before 
us. We have to take a lesson from that and decide to 
build the organised life of our people imbued with pure 
character and unflinching devotion to cultural and spiritual 
values which shall stand unshaken for thousands of years 
to come. The power of the organised life of the people 
imbued with the spiritual urge of our ancient heritage— 
well, that has been the secret of our immortality all down 
these ages. That is verily our Raslitra-dharma and we 
stand committed to rejuvenate it in its full potency. 

Here it is necessary to clear a misconception that 
has clouded our thinking these days. When words like 
dkarma and spirituality are uttered, pat comes the remark : 
“Why do you bring religion into politics?” This question 
stems from a misunderstanding of our concept of dharma 
and confusing it with the Western concept of religion. The 
Western countries suffered for centuries because of their 
dogmatic concept of religion and the control of state by the 
church. Our concept of dharma is as different from that as. 
light is from darkness. Dharma or spirituality is not a dogma 
but a view of life in its totality. It is not a separate sphere 
of national life just as political or economic spheres* 
Spirituality is, in our view, a comprehensive vision of life 
that should inform and elevate and correlate all fields of 
society for the fulfilment of human life in all its facets. 
It is the sap of our national tree, the life-breath of our 
national entity. 

Vision of Our Work 


Power Corrupts 

Even after understanding all this, there are some 
who feel that political power is essential even to spread 
our dharmic ideology. In the past, Christianity and 
Islam, they say, spread because of the political power 
they wielded. But on a closer study, we will find that 
ultimately political power will never solve the problem. 
For instance, the Government and most of the people 
were ranged against that single individual, Jesus Christ. 
After he was crucified on the cross, his disciples had no 
one to guide them. But their hearts were charged with 
idealism. Fired with the spirit of Christ, with the faith 
and zeal of their new realisation, they spread far and wide 
in the world. And the world bowed at their feet. Then 
they had no political power. But when, in course of time, 
their successors fell a prey to the lure of political power, 
corruption and degradation entered their ranks. The 
present plight of Christianity, rendered powerless to mould 
the life of its own Christian countries and even made a 
tool in the hands of imperialistic political powers, is the 
direct outcome of the pollution of their ranks with political 
ambition. The perversion of Islam at the hands of its power- 
drunk followers— miscalled the spread of Islam— is too well 
known. It had nothing to do with the awakening of the 
spiritual values of life. 

Why go so far? The present leaders of Congress were 
at one time men of great sacrifice and patriotism. The 
people also were inspired to follow the path of virtue 
because of their glowing examples. But what is their 
fate today? Corruption, nepotism and lust for power have 
become rampant in their ranks. That is why Gandhiji 
had advised Congress on the advent of s'uoaraj either to 
disband itself or to strictly keep itself aloof from power. 
But his wholesome advice was too bitter a pill to swallow 
for his followers who had tasted the spoils of power. And 
today we see its dire result, not only for Congress but for 
the whole country as well. 


Bunch of Thoughts* 

The latest experiment in Russia to achieve social 
good through the sole agency of state power has also given 
the same verdict. The statement “power corrupts and 
absolute power corrupts absolutely” has become true to a. 
letter there. Once power is got, the desire to retain it at 
all costs takes hold of the persons who wield that power. 
The attitude towards the people will then become one of 
“ I am the master, and you are my slaves. ” There is a Sanskrit 
saying : 

tfNpf ^OTrffT: l 

fiprr 1 1 

(Youth, wealth , power and indiscretion — each one of 
these is enough to bring disaster; then , what to say when 
all the four combine ? ) That is what has happened in 
Russia with its revolutionary zeal, wealth and power and 
its resultant intoxication, all combined to make a ruthless- 
dictatorship, which has enslaved and dehumanised a whole 

Considered from this other aspect also, we come to* 
the same conclusion that the type of organisation that we 
are building— keeping ourselves aloof from the lures, 
and tentacles of political power, but at the same time 
alert and powerful enough to check the erring powers, 
that be— can alone give a healthy permanent order in which 
our society can live and prosper. After all, political 
power is an external appliance which cannot by itself 
mould the ‘inner man’ after an ideal. Mere governmental 
legislation cannot mould the minds of men on the lines of 
virtue. If a person in authority legislates, say, against 
drinking and if he himself is given to drinking, he will 
only show greater cleverness in circumventing that very 

Thus it is very clear that political authority, by itself* 
becomes powerless when it has to play the role of 
rejuvenating the cultural values and social solidarity; and 
much worse, if left to itself, it corrupts those high 

Vision of Our Work 


standards. The secret of immortality of a nation con- 
serving all the noblest of its traditional qualities has to be 
sought elsewhere. 

Restraints on Power 

It is with such a deep understanding of the various 
factors of social life that our ancient law-givers confined 
the function of the state to the protection of the people 
against foreign invasions and internal strifes caused by 
jealousy, hatred, aggrandisement etc. A state which 
transgresses these limits, they said, cannot be the friend 
of the people. In fact, it becomes their enemy. For, it 
will not allow the free growth of the eternal potentialities 
of the people. That would also degrade them by making 
them relegate to the background the higher values of life, 
in a bid to please the powers that be. 

Today our Government, calling itself a ‘Welfare State’ 
is trying to centralise all power and authority and secure 
undivided control of education, medical aid, social reforms, 
production, distribution and many other spheres of life. 
If the state were thus to dominate the whole range of 
human activity, the individual will exist only as a slave 
bereft of all initiative. It is well known that power tends 
to make its wielder oppressive and tyrannical. Men in 
authority, therefore, strive to suppress their potential 
opponents through violence, thereby rendering themselves 
incapable of securing the peaceful progress and welfare of 
the people. Our law-givers, therefore, thought it necessary 
to impose strong checks on the men in power. They ord- 
ained that governmental power which is only a means 
should not become the end. The state could do good to 
society only so long as it remained as the upholder of 
dharma — the higher law of the good life— and not as an end 
in itself. They, therefore, placed our rulers under the gui- 
dance and control of the dhdrmic authority in the form of 
selfless and disinterested persons— the sages and seers living 
in hermitages. 


Bunch of Thoughts 

One more unique feature incorporated in our ancient 
national set-up was the precaution taken to keep political 
power aloof from the production of wealth. Money is a 
form of power. It does not need much intelligence to 
imagine the havoc the state can create once it becomes 
inflated by a combination of political and economic powers. 
Concentration of these powers in the hands of the same 
individual or group must either degrade and enslave society 
or provoke the people to revolt when their suffering becomes 
unbearable. Whatever the outcome, the loss of social 
stability, progress and prosperity becomes inevitable. 

The Lesson of Europe 

The example of European countries is highly revealing. 
Prior to the French Revolution, the king was the repository 
of all political and economic powers in those countries. 
The people were groaning under the despotic kingship, 
squeezed out of all liberty, initiative and happiness. The 
French Revolution erupted with the trumpet cry of 
‘liberty, equality and fraternity’ as a violent revolt against 
that tyranny. By about the same time, the Industrial 
Revolution had also set in. Under the slogan ‘equality 
of opportunity % persons with greater intelligence, capacity 
and money monopolised the industries, amassed enormous 
wealth, and on that strength controlled political power 
also. They became the new tyrants in place of the old. 
The combination of political and economic powers once 
again bred despotism and the common man was reduced 
to conditions of indescribable misery and slavery, though 
under the new and enchanting garb of democracy. As 
Bernard Shaw observed, democracy was born as a result 
of the absence of a benevolent despot. 

This imbalance in social set-up and the consequent 
popular unrest caused another outburst in the form of 
Communist revolution. The bloody revolutions that took 
place in Russia and China have probably no parallel in 
the history of the world for sheer magnitude of massacres, purges. 

Vision of Our Work 


transportations, slave camps and such other inhuman 
measures. Again, the same tragedy of the combination of 
political and economic powers has overtaken the Com- 
munist countries landing the general mass of people in 
inhuman slavery. Even countries which have forestalled 
the Communist revolution and remained democratic could 
do so by weaning away to some extent at least the politi- 
cal power from the clutches of economic power. However,, 
even in these democratic countries, a beneficial balance 
between the two has not been achieved so far. 

Therefore in order to avoid slavery or bloody revo- 
lution and provide enduring peace and freedom to society, 
our ancient Hindu thought and practice had kept econo- 
mic power away from the hands of the state. It deprived 
the people producing wealth of all political power. The 
two powers were thus kept interdependent and mutually 
corrective. And above all, these two powers were subjected 
to the supervision of such selfless men as had no axe to 
grind. It was the continuous tradition of such persons- 
holding the sceptre of spiritual authority who were ever 
on the alert to undo any injustice perpetrated by any of 
these two powers, while they themselves remained above 
all temptations of power or riches, that formed the real 
breath of the glory and immortality of our ancient nation. 

Building Social Omnipotence 

It is after realising this key-note of our national tradi- 
tion that we have taken upon ourselves the none-too- 
easy path of moulding such men imbued with an uncompro- 
mising spirit of dedication to the nation and its spiritual 
values, who, on the strength of their all-embracing love 
and spotless character, will be able to wield the integrated 
strength of the society to such an intense degree that the 
political powers that be shall not dare to transgress their 
limits and use power for ends other than social welfare. An 
organisation of such men alone can form the true basis of 
eternal social power— an organisation which can rise above 


Bunch of Thoughts 

the flux of circumstances, which is not inspired by the aim 
of serving petty interests or capturing political power, an 
organisation which is identified with the whole of society, 
sustaining by its very existence the entire social edifice and 
providing a spontaneous impulse and energy for its full 
• self-devel o pmen t . 

Having, as we do, this sublime vision engraved in our 
hearts, why should we run after the mirage of political 
power? Once in the Dakshineshwar Temple there was a 
theft. Some of the ornaments of the idol of Radhakanta 
were stolen. When some one made the remark “what is this 
God who cannot protect His own ornaments”, Sri Rama- 
krishna rebuked him saying that it was shameful to entertain 
:such absurd views for, what value can He attach to such 
worthless pieces of stone and metal Who has Lakshmi, the 
Goddess of Wealth, for his handmaid? Similarly, why 
should we, who have the integrated vision of the entire 
national life, run after a fleeting thing like political power? 

Political power shall only reflect the radiance of culture, 
integrity and power of the organised society that we want 
to build up— just as the moon reflects the radiance of the sun. 
We aspire to become the radiating centre of all the age-old 
cherished ideals of our society— just as the indescribable 
power which radiates through the sun. Then, the political 
power which draws its life from that source of society, will 
have no other go but to reflect the same radiance. 

There is a story in the Upanishads which beautifully 
■expresses this idea. Once it appears, the gods became 
swollen-headed due to their victory over the demons. 
The Almighty thought it time to subdue their inflated ego. 
He assumed a colossal body and suddenly appeared before 
them. The gods were taken aback to see that strange 
apparition. The god of wind, Vayu, was sent to find out 
who that figure was. That figure calling himself Yaksha, 
placed a blade of grass in front of Yayu and challenged 
him to move it. Vayu with all his world- shaking powers 
Tailed to move it even by a hair-breadth. He returned 

Vision of Our Work 


exasperated. Then the god of fire, Agni, went. He also 
returned humiliated having failed to burn that little blade 
of grass. Finally, the king of gods, Tndra, himself went to 
see him, but that strange figure disappeared all of a sudden. 
Indra also returned feeling ashamed at his inability to 
unravel that mystery. Then it was brought home to his 
mind that the Yaksha was the Almighty Himself through 
Whose grace each of them received a spark of His power. 

Stick to National Genius 

That is the grand ideal we have envisaged— the- 
building up of the omnipotent power of the people which 
shall eternally sustain the society amidst all the vicissitudes 
of external factors and vivify and irradiate all fields of our 
national life. 

Remember that the ancient spirit is not dead. That 
race spirit which has survived all the shocks of centuries- 
of aggression and has time and again thrown up great 
spiritual and national heroes is bound to reassert itself. Let 
us fashion our life on the pattern of those ancient torch- 
bearers, those cultural luminaries of our land. Let us~ 
revive that glorious tradition which produced a Vasishtha, 
a Vishwamitra, a Chanakya, a Vidyaranya and a Samartha, 
that blossomed forth in a Sri Rama, a Chandragupta, a. 
Krishnadevaraya and a Shivaji. 

Let us stand like a rock on this conviction amidst all 
the tempo of outside propaganda for short-cuts and distrac- 
tions of political lures. Let us remain true to our dream 
of reinstating our Bharat Mata as the Cultural Guide of' 
the world, by making our people once again take to the 
path of our national genius. It is only when we stand up 
to this conviction unshaken like the great Himalayas that, 
holy streams like Ganga and Yamuna of true national 
resurgence and cultural values flow from us. Let that 
sublime vision continue to stir our hearts forever and let 
us prepare ourselves for that historic mission, regardless of' 
the time and energy that we may be required to dedicate.. 

Part Two 

The Nation and 
Its Problems 


Our Motherland 

/. tLc <yca,H.<L viiL&n, 

Our glorious motherland— An ancient concept — Briti- 
shers’ hand in subverting it— Hoary descriptions of 
Bharat, Himalayas— The complete picture— Chosen 
land of God Realisation— Patriotism spiritualised— Its 
living tradition. 

T HIS is our sacred land, Bharat, a land whose glories’, 
are sung by the gods— 

TTRTfcr cHf: Vji FT 1 

w swr: n 

(The men born in the land of Bharat , the gateway lo heavens' 
and salvation , are more blessed than the gods themselves — so 
sing the gods), 

—a land visualised by Mahayogi Aurobindo as the 
living manifestation of the Divine Mother of the universe, 
the Jaganmatd , the Adishakti , the Mahdmdya and the 
Mahadurga , Who has assumed concrete form to enable us 
to see Her and worship Her, 

—a land eulogised by our philosopher-poet Ravindra- 
nath Tagore as 


SO Bunch of Thoughts 

(The enchanting Goddess of the world Her feet washed by the 

blue waters of the oceans ), 

—a land saluted by the inspired poet of freedom, 
Bankim Chandra, in his immortal song Vande Mataram 
which spurred thousands of young hearts to cheerfully 
ascend the gallows in the cause of her liberty, as 

(Thou art the Great Destroyer armed with ten weapons ), 

— a land worshipped by all our seers and sages as 
Mdtrubhoomi , Dharmabhoomi Karmabhoomi and Punyabhoomi, 
a veritable Devabhoomi and Mokshmhhoomi, 

—a land which has been to us since hoary times the 
beloved and sacred Bharat Mata whose very name floods 
our hearts with waves of pure and sublime devotion to 

—well, this is the mother of us all, our glorious 

Motherland — Ancient C on ce pt 

In fact, the very name ‘Bharat’ denotes that this is 
our mother. In our cultural tradition, the respectful way 
of calling a woman is by her child’s name. To call a lady 
as the wife of Mr. so-and-so or as Mrs. so-and-so is the 
Western way. We say, “She is Ramu’s mother.” So also 
is the case with the name ‘ Bharat ’ for our motherland. 
Bharata is an elder brother of ours, born long long 
before us. He was a noble, virtuous and victorious king 
and a shining model of Hindu manhood. When a woman 
has more than one child, we call her by the name of her 
eldest or the most well known among her children. Bharata 
was well known and this land was called as his mother, 
Bharat, the mother of all Hindus. 

But there are persons who say that Hindus did not 
know what motherland was, that they were all divided into 
various warring clans, that patriotism, i.e., devotion to one 
.single motherland, was unknown to them and if at all they 

Our Motherland— I 


were to a certain extent devoted, it was only to certain 
fragments of the land and not to the country as a whole 
from the Himalayas to Kanyakumari, as we obtain it at 
present. Even leading persons of the day often declare 
that ours is a ‘continent’ or a ‘sub-continent’ having 
various climates and various kinds of soil with a conglo- 
meration of nations and therefore unfit to be called a 
single country. How did these queer notions creep into 
our national mind? 

It was the wily foreigner, the Britisher, who, to achieve 
his ulterior imperialistic motives, set afloat all such 
mischievous notions among our people so that the sense 
of patriotism and duty towards the integrated personality 
of our motherland was corroded. He carried on an 
insidious propaganda that we were never one nation, 
that we were never the children of the soil, but mere 
upstarts having no better claims than the foreign hordes 
of the Muslims or the British over this country. The 
misfortune is that the so-called educated of this land were 
taken in by this ruse. 

But the fact is, long before the West had learnt to 
eat roast meat instead of raw, we were one nation, with 
one motherland. 

(Over all the land up to the oceans , one nation ) is the trumpet 
cry of the Vedas. Asetu-Himachal— from the Setu to the 
Himalayas— has been our clear concept all down these ages. 
Long ago our forefathers sang : 

SPT T? mTct TPR; II 

(The land to the north of the oceans and south of the Hima- 
layas is called Bharatavarsha, and Bharatis are her children.) 

The Great Himalayas 

The entire Himalayas with all their branches and 
sub-branches extending to the North, South, East and 


Bunch of Thoughts 

West, with the territories included in these great branches, 
have been ours — not merely the Southern lap of the 
mountains. It is sheer practical common sense— apart 
from religious or other sentiments— that no powerful and 
wise nation would make the top of the mountains its 
boundary. That would be suicidal. Our ancestors had 
instituted some of our places of pilgrimage on the Northern 
side of the Himalayas making those regions our live 
boundary. Tibet, ie., Trivishtap— now called £ a Chinese 
province’ by our leaders! — was the land of gods and 
Kailas, the abode of Parameshwara , the Supreme Lord. 
Manasarovar was another holy centre of pilgrimage looked 
upon as the source of our sacred rivers like Ganga, Sindhu 
and Brahmaputra. 

Kalidasa, our great national poet, has described the 
Himalayas as 

ftnr^T ^Frrf^TM: i 
ftq rcr: <rfq^T ^ 11 

(At the top is the divine Himalayas , the King of mountains , 
stretching its arms to the ocean on the east and west and standing 
as the measuring rod of the earth.) 

Chanakya, who has been held an authority on our 
political science, has stated : 

(To the north of the oceans up to the Himalayas , the country 
is 1000 yojanas in length.) 

That only means, the poet Kalidasa’s description 
tallies with the statesman Chanakya’s statement in giving us 
a fairly correct picture of the vastness of our motherland. 

The Grand Picture 

Our epics and our purdnas also present us with the 
same expansive image of our motherland. Afghanistan was 
our ancient Upaganasthan. Shalya of the Mahabhdrata 
came from there. The modern Kabul and Kandahar were 

Our Motherland — 1 


■Gandhar from where Kauravas’ mother Gandhari came. 
Even Iran was originally Aryan. Its previous king Reza Shah 
Pehlavi was guided more by Aryanism than by Islam- 
Zend A vesta, the holy scripture of Parsis, is mostly Rig Veda. 
Goming to the East, Burma is our ancient Brahmadesha. 
The Mahabharata refers to Iraavat, the modern Irrawady 
valley, as being involved in that great war. It also 
refers to Assam as Pragjyotish since the sun first rises 
there. In the South, Lanka has had the closest links 
and was never considered as anything different from the 

It was this picture of our motherland with the Himalayas 
dipping its arms in the two seas, at Aryan (Iran) in the 
West and at Sringapur (Singapore) in the East, with Lanka 
(Ceylon) as a lotus petal offered at her sacred feet by the 
Southern Ocean, that was constantly kept radiant in 
people’s mind for so many thousands of years. Even 

to this day a Hindu while taking his daily bath invokes the 
sacred rivers right from Ganga, Yamuna, Godavari, Saraswati, 
Narmada and Sindhu to Cauvery. 

Tff =ST ^ % TfteTTfk I 

TRT Msf ffS li 

This is also a lesson in devotion, because we are made 
to feel that even a drop of water from these holy rivers 
has the potency of wiping out all our sins. 

One of the greatest personalities who has left an 

indelible stamp upon the character and culture of our 
people is Sri Ramachandra. His great qualities like 
tranquillity, catholicity, depth of knowledge and feelings 

are held comparable to the immeasurable depth and 
serenity of the ocean, and his indomitable valour and 
fortitude are compared to the great and invincible 
Himalayas — 

Do we not know that our motherland is bounded 
on one side by the Himalayas and the rest of the 


Bunch of Thoughts 

three sides by the ocean? The entire motherland has been 
thus visualised in its fullness in the ideal personality of 
Sri Rama. Various are the ways in which this motherland 
of ours has been set forth as an object of worship* 
whole and integrated. Any idea of fragmentation has been 
intolerable to us. 

The Chosen Land 

The entire land to us is tapobhoomi. There is an 
illuminating incident in our ancient literature. A question 
was once put which land was pure and holy for practising 
tapas and performing sacrifices so as to bear proper fruit* 
and which was the ideal place for the realisation of the 
Ultimate Reality. The answer given there is, the land 
where Krishna-sdra-mriga is found is the only suitable 
land for that purpose. Any student of zoology can tell 
you that this particular type of deer is to be found only 
in our country and nowhere else in the world. What does 
it show? Our forefathers were of the conviction that 
throughout the world this is the holiest of the lands where 
the least merit will bear fruit a hundred or thousandfold. 
Swami Vivekananda has said, “ If there is any land on 
this earth that can lay claim to be the blessed Puny a- 
bhoomi , to be the land to which every soul that is wending 
its way Godward must come to attain its last home, it is 
Bharat. ” 

This is verily the chosen land of God Realisation. 
This is not mere sentimental effusion, but our deep-rooted 
conviction. Some years back our newspapers had flashed 
the story of a German who came to our land as a spiritual 
aspirant. He embraced sanyas and underwent the stern 
austerities of an all-renouncing ascetic. But even after 
prolonged penance he could not realise God. On a search- 
ing self-enquiry he was convinced that his body, born 
and bred in the passionate climate of the West, was unfit 
for God Realisation. He therefore went to Haridwar and 
gave up his body in the holy Ganga. He left a note 

Our Motherland— I 


stating, “lam giving up the body of my own accord. May 
the offering of my body in the sacred waters of Ganga 
merit me with a rebirth in Bharat and with that new chaste 
body I will be able to realise God.” 

We come to the same conclusion regarding this special 
feature of our motherland if we study the lives of the 
founders of the various other faiths and sects in the world. 
Even in the case of the great saint, Jesus Christ, nowhere is 
there any reference that he had actually seen God. He had 
only come across angels and once Satan. When put on the 
Cross, he was even tormented for a moment by a doubt 
regarding the mercy of God and he exclaimed, “ My God, why 
hast thou forsaken me?” 

The founder of Islam, too, was a great and powerful 
man. He could inspire those uncivilised people, torn 
asunder by feuds and factions, with a sense of human 
values and roused in them the urge and organised power 
to build empires. But even he met only Gabriel and heard 
some divine voices, that is all. He did not see God face 
to face. 

It was given to the great sons of this soil alone to 
see and realise God in His full effulgence. At a time when 
other races had not yet emerged from their caves and 
forests, the Yedic Rishis addressed mankind as the children 
of Immortal Bliss — 

jprn 3TT=r feqj STTnffr I 
and declared in thundering tones: 

lofi rfpq: II 

(I have seen that Great One , lustrous and beyond all darkness . 
Having known Him , man is emancipated from the cycle of birth 
and death; there is no other way to final salvation.) 

There is no parallel in the rest of the world literature to 
these expressions for their supreme self-confidence and 
self-realisation. Again nowhere else can you find the parallel 
of a Sri Krishna who speaks in the first person ‘I* as God 


Bunch of Thoughts 

Himself in His immortal soul-stirring call to mankind — the 
Bhagavad-Gita . 

Tradition Continues 

Nor is this unique feature of our land confined to 
ancient tradition only. Even in modern times there is the 
historic instance of Narendra’s (later, Swami Vivekananda) 
meeting with Sri Ramakrishna. As a young and brilliant 
college student, he had already dived deep into the philo- 
sophies of the East and the West. But his searching soul 
was not satisfied. He met various learned and pious men 
of his time. Even they could not quench his spiritual 
thirst. He came to know that there was a paramahamsa 
(realised soul) in the temple of Dakshineshwar. He went 
to him and bluntly posed him the question that had 
haunted him for years : “ Sir, have you seen God ? ” 

Sri Ramakrishna Paramahamsa replied without a moment’s 
hesitation: “Yes, I see Him just as I see you here, only 
to a much intenser degree. And I can show Him to you 
also. ” And Sri Ramakrishna fulfilled his promise to 

As we know, Narendra was a modern young man with 
a towering intellect and tremendous will power. He was 
not the type to be mesmerised or hypnotised into blindly 
believing things. But he could not help being convinced 
about the reality of God when brought face to face with 
God Himself. Such is the living tradition of men of God, 
who have continuously held aloft the name of our land as 
the land of God Realisation, as Dharmabhoomi , as Moksha - 

No wonder that such a land with divinity ingrained in 
every speck of its dust, has been to us the holiest of the 
holy, the centre of our utmost devotion. And this devo- 
tion is felt for the whole of the land and not for any frac- 
tion of it. The worshipper of Shiva goes from Kashi to 
Rameshwaram, and the devotee of Vishnu in His various 
forms and Incarnations travels the whole length and 

Our Motherland— 1 


breadth of this country. If he is an Advaiti , the four ashrams 
of Shankaracharya standing as sentinels take him to the four 
corners of the country. If he is a Skakta, the worshipper 
of Shakti — the Divine Mother of the Universe — fifty-two 
are the places of his pilgrimage spreading from Hingulat 
in Baluchistan to Kamakshi in Assam and Jwalamukhi in 
Himachal Pradesh to Kanyakumari in the South. It only 
means that this land is the divine manifestation of the 
Mother of the Universe. 

The Divine Mother 

Nothing can be holier to us than this land. Every 
particle of dust, every thing living or non-living, every 
stock and stone, tree and rivulet of this land is holy to us. 
To keep this intense devotion ever alive in the heart of 
every child of this soil, so many procedures and conventions 
were established here in the past. The various religious 
rites invariably included a description of the spot in rela- 
tion to the entire expanse of Bharatavarsha— 


All our important religious ceremonies start with bhoomi- 
poojan- worship of earth. There is the custom that as 
soon as a Hindu wakes up in the morning, he begs forgive- 
ness of the Mother Earth because he cannot help touching 
Her with his feet throughout the day. 


(O Mother , the Divine Consort of Almighty , with ocean as 
Thy embroidery and mountains as Thy breasts , forgive me for 
touching Thee with my feet.) 

A simple act indeed, but it brings home to our minds 
every morning the idea of devotion for this motherland 
as the sublimated devotion to the Divine Mother. This 
training has gone so deep that even in ordinary day-to- 
day affairs we often come across a flash of that reali- 
sation. When a child at play tramples on the ground. 


Bunch of Thoughts 

the mother says, “Do not kick the Mother Earth, dear- 
child.” Or if a nail is driven into the earth wantonly, 
she says, “Oh, no! Dear child, Mother will be pained.”' 
An ordinary farmer, too, before applying the plough to 
the soil, prays for her pardon. Such is our living tradition. 

Never, never has our land been dead inanimate matter, 
but always the living divine mother to all her children— 
the lowliest and the greatest. 

Swami Vivekananda, when about to leave England for 
Bharat, was asked what he thought of his motherland 

after having visited the luxuriant countries of the West 
like America and England. He said, “Bharat, I loved 
before. But now every particle of dust in Bharat is 

extremely holy. It has become a place of pilgrimage 
for me. ” 

And his guru Sri Ramakrishna Paramahamsa once 
severely admonished a person who was going to Ganga to 
wash himself after answering nature’s call. He said, “How 
unbecoming of you to pollute the divine waters of Ganga — 
Gangavari brahmavdri— with your dirt!” 

Such has been the living realisation of the glorious 
motherhood of our land inculcated by her great sons which 
has permeated into all strata of our people. 

She has been, in fact, the central theme of our 
national life all through. She has nourished us as the 

mother with her soil, air and water and all the various 

objects for our sustenance and happiness. Like a father 
she has arranged protection to us through the impregnable 
Himalayas in the north, and various mountain ranges like 
Aravali, Vindhya and Sahyadri interspersed all over the 
country that afforded our freedom fighters protection and 
shelter in the past. And she has acted as our spiritual 
preceptor too in her capacity as Dharmabhoomi and 

Our motherland has been a mother, a father and sl 
teacher— mdtd, pita and guru— all rolled into one. 


Our Motherland 

2 . 


ted It etoLC devotion 

Limits of inte lie dualism— Mother concept; sign of evo- 
lution— Two aspects of devotion— Heroic devotion alone 
counts— Fruits of ‘ not a blade of grass grows ’ menta- 
lity— Political boundaries decided by nation’s will- 

T HERE are some very eminent luminaries in our country, 
who declare with an air of omniscience, “ What is 
this so-called motherland, except stones and clay!” Such 
persons feel that the intellect is everything. According 
to their intellectual reasoning, a country is after all a 
stretch of inanimate, inert territory. But even intellectual 
reasoning has its own limits. For instance, the human body 
is after all material. The body of one’s mother also is as 
much material as any other woman’s body. Then, why 
should any one consider his mother as different from other 
women? Why have devotion for her? An intellectual has 
no answer for this. 

Take another instance. The human body requires 
for its nourishment starch, protein, fat, salt and water. 
And these food-contents are readily available in human 
flesh in the requisite proportion. After all, biologically, 
5 89 


Bunch of Thoughts 

man is nothing but flesh, blood and bones. So, why not 
eat up our neighbour? But if a person says this, he may 
be called a scholarly logician, but certainly not a civilised 
human being. Such intellectualism leads only to canni- 
balism. Ravana was a scholar, but a barbarian all the 
same. Therefore, mere intellect is not enough. Man 
must be capable of experiencing the nobler sentiments of 
the heart. 

Blossoming of Mother Concept 

Now, how did this concept of 4 mother ’ blossom in 
this 4 stones and clay ’ ? We know that as living species 
evolve and progress, they begin to invoke the sentiments 
of mother in those things, animate or inanimate, which 
feed and nourish them. Take a frog or a snake for 
example. They have no idea of mother at all. They are 
also not aware as to what happens to their offspring. 
Neither the offspring nor the mother look upon each other 
in that relationship. Gradually, as life evolves, we come 
to mammals where the mother feeds her young ones in 
their childhood. Birds take care of their eggs and the 
small ones until they become strong enough to fly about. 
When the usefulness of the mother is no more felt, the 
offspring forget their mother and thereafter they are 
entire strangers to one another. Man is supposed to be at 
the top in the scale of evolution. If he is cultured, his 
love and adoration for his mother continues even after she 
ceases to be physically useful to him. In fact, he will serve 
and revere her all the more, if she becomes very old, 
blind and bodily out of use. 

As human life evolves, the concept of mother also 
takes a wider and more sublime form. When man looks 
around with his discerning intellect, he sees so many other 
things to which he owes a debt of gratitude. He begins 
to look upon them also as mother. He sees the rivers 
which give him food and water. He calls them mother. 
Once he outgrows the use of his mother’s milk, he sees 

Our Motherland — II 


the cow which feeds him with her milk throughout his life. 
He calls her mother-cow. And then he reaches the state 
of understanding that it is the mother soil which nourishes 
him, protects him and takes him in her bosom even after 
he breathes his last. He becomes conscious that she is 
his great mother. Thus to look upon one’s land of birth 
as mother is a sign of a high state of human evolution. 
The Vedas declare: 

smrr ?rfh: <rferr: i 

(The Earth is my mother, I am her child.) 

Make Devotion Dynamic 

Therefore it is up to us to keep aglow that highly 
evolved, divine sentiment of mother towards our land. 
Now, how are we to express our devotion to her? There 
are two ways. The one is the formal type of worshipping 
with flowers, lights, chanting of hymns etc. Our people 
have been doing this even today in a spirit of religious 
devotion. They go round the country on pilgrimage, 
follow the religious injunctions, recite hymns, worship and 
offer flowers and take bath in the various holy rivers. 
They do all this with the sole purpose of acquiring 
personal religious merit. This is in a way the passive 
aspect of devotion. 

The dynamic aspect of devotion is to manifest in 
practical national life a spirit of readiness to sacrifice our 
all for the protection of the freedom and honour of every 
speck of this motherland. It is this active manifestation 
that counts in this hard matter-of-fact world. A heart 
fired with such devotion can never tolerate the slightest 
affront to the object of its devotion, i.e., the motherland. 
It takes on a terrible form and rests not till the aggressive 
elements responsible for the insult no more remain in a 
position to commit the sacrilege a second time. A divine 
discontent to undo all the past insults and humiliations 
bums in such a heart. 


Bunch of Thoughts 

Without this dynamic, conquering spirit, even devo- 
tion to a divine cause will be of little avail. In this hard 
world which is an arena for a trial of strength with brute 
forces, mere goodness or noble virtues, i.e., the passive 
aspect of sattva, will not hold the field even for a single moment. 
That is why we find that in spite of all the piety, goodness 
and devotion to God all down the past thousand years, we were 
trampled under the feet by foreign aggressors who, though 
totally strangers to goodness and virtue, had a passion for 
heroic action and organised effort, i.e., full of rajas. Our 
history also bears witness to the fact that whenever our 
people became charged with the conquering spirit — charged 
with the dynamic aspect of sattva— then all those demonic 
empires of the enemy were reduced to shambles. 

That is also the lesson of our puranas which depict the 
stories of the struggle between devas (gods) and rakshasas 
(demons). We often see devas, in spite of their divinity, 
being beaten down by the organised and aggressive rakshasas. 
And it was only when the devas roused themselves to 
heroic action that they could triumph over the rakshasas. 
It is activity, dynamism and heroism that rule the world- 
Indeed, “ veerabhogya vasundhara” (This Earth is for the 
valiant) sums up the philosophy of a successful life in this 

Are We Alive? 

Is this fiery and heroic aspect of devotion to our 
motherland alive in our hearts today? If that spirit had 
been there in our leaders and in our common folk, could 
Partition have taken place? Would they not have risen 
uncompromisingly, heroically as one man against all such 
machinations of the British and the Muslim, prepared to 
shed their last drop of blood for maintaining the sacred 
integrity of the motherland? Alas, that did not happen. 
On the contrary, people, led by the leaders, were busy in 
celebrations on the advent of so-called independence ! 

There are some who tell us, “Bygones are bygones. 

Our Motherland — II 


What is the use of raking up old dead issues? After all. 
Partition is now a settled fact.” How is this ever possible? 
How can a son forget and sit idle when the sight of his 
mutilated mother stares him in the face every day? Forget? 
No true son can ever forget or rest till she becomes once 
again her complete whole. If Partition is a settled fact, 
we are here to unsettle it. There is, in fact, no such thing 
as a 4 settled fact’ in this world. Things get settled or 
unsettled solely by the will of man. And man’s will is steeled 
by a spirit of dedication to a cause which he knows to be 
righteous and glorious. 

There are some others who justify Partition saying, 
“ After all, Hindus and Muslims are brothers. Partition 
is just a brotherly division of their property.” But have 
we ever heard of children cutting up their mother saying 
that she is their common property? What depths of 
depravity ! Motherland has verily become an object of 
bargaining, only a land for enjoyment, Bhogdbhoomi , just 
like a hotel, and not a Dharmabhoomi , Karmabhoomi and 
Punyabhoomi. The tearing away of the limbs of our mother 
and the gory blood-bath of millions and millions of our kith 
and kin is the price that we have paid for that ignoble 
attitude. Even today the tragedy of partition has not come 
to a close. Kashmir has been partitioned. And now it 
appears Nagaland is well on the way. 

Fruits of ‘Not a Blade of Grass Grows’ Mentality 

Our country is not wanting in people who lightly say, 

4 Well, give it up whenever there is an aggression or even 
a threat of aggression on parts of our motherland. If the 
Chinese occupy portions of Ladakh, they say, “ Let it go. 
Not a blade of grass grows there.” Some time back a 
subtle propaganda was carried on about NEFA insinuating 
that it was a godforsaken place, unfit for human habitation, 
infested with poisonous snakes and leeches which would 
even go into the throats of our army officers and suck their 
blood ! Even our newspapers, on which lies the responsibility 


Bunch of Thoughts 

of educating the people and inculcating in them a spirit of 
burning patriotism, gave it publicity which could only 
create disgust for our own territory in the minds of our 

The same story has been repeated in the case of the 
Rann of Kutch. Along with the shocking news of the 
invasion and occupation by Pakistan of strategic points of 
that area, disparaging descriptions of that area also began 
to appear in our papers. Even the Central Government’s 
brochure on the subject describes it as a desert where not 
a blade of grass grows, that it is useless for most part of 
the year being submerged under sea-water, and is so much 
infested with flies that one cannot drink a cup of water 
without swallowing some flies also along with it, and so on. 

The close parallel in the descriptions of NEFA and 
the Rann of Kutch, in the wake of aggression by enemies, 
makes one almost suspect that this is probably an effort to 
build up an atmosphere for allowing the enemies to swallow 
those areas without the people in general resenting it. May- 
be, such news items were given publicity without forethought. 
That is worse. For, if a man does it with forethought, we 
can only say that he is perverse. But if a man does it 
naturally, it means that, deep in his heart, he has lost the 
love for the motherland altogether. This is a very dangerous 
state of affairs. 

Our own leaders chose to call the naked aggression 
by China and her occupation of tens of thousands of 
square miles of our territory as 4 border conflict ’ or 4 boundary 
dispute ’ ! Our leaders say, 4 borders shifting a few miles 
here or a few miles there in these snow-bound moun- 
tainous regions does not matter much’, which has invariably 
meant thousands of square miles ‘here’ and never a single 
mile 4 there ’ ! We have often heard them saying that those 
borders are yet undefined and under dispute. Once Pandit 
Nehru while referring to our territory occupied by the 
Chinese, even referred to it as 4 supposed to be ours ’ ! 

Our Motherland — II 


Keep the Vision Aflame 

Alas! Nowhere do we find the vibrant and complete 
vision of our motherland inspiring our people to strive 
and sacrifice in defence of her integrity. A spirit of compro- 
mise, an attitude of purchasing peace by parting with 
portions of our motherland to whoever chooses to lay 
axe on her, has taken hold of our people. Even the 
memory of those parts under enemies’ possession is dying 
away. How many of us feel the insult that we are denied 
access to our holy Kailas and Manasarovar, that we have 
no chance even to take a dip in the sacred Sindhu, which 
gave us the name Hindu and Hindusthan? Takshashila, 
once the world-centre for diffusion of Hindu thought, is no 
more with us. Mulasthan (Multan), which witnessed the 
incarnation of the terrible Narasimha for the protection 
of Prahlad from the demon Hiranyakashipu, is once again 
under the heels of a demonic domination. Do all these 
memories burn in our veins? 

We have especially to guard ourselves and our 
coming generations in this regard, lest the oppressive 
weight of extenal conditions blur our vision and crush 
our spirit. We shall only deaden our conscience by 
thinking and repeating that our present-day political 
borders represent our complete motherland. How humiliat- 
ing it is to our manliness and how insulting to our 
intelligence! At times, political boundaries undergo some 
changes on account of political impacts and the whimsical 
fortunes of war. But it can never mean that the portions 
we have lost politically are not parts of our motherland 
at all. 

Was not the whole of our country, until recently, 
under the foreign domination of the British? Before that, 
was not part of our country under Muslim domination for 
centuries? Then, should we say that the whole of this 
country was not ours at all during those periods? Did we 
not, on the other hand, struggle and make sacrifices for 
the liberation of those parts of our motherland from 


Bunch of Thoughts 

foreign domination? And is not every speck of our land 
protected and purified by the sacred blood of countless 
heroes and martyrs ? If, today, we say that what we 
lost to the aggressors, whether they be the Muslims or the 
Chinese, is not ours and belongs to them by right, then it 
only means that we have lost the will to fight, that we 
have forsaken our manliness to the extent that we have 
begun to glorify our defeats and humiliations. 

We have to beware, more than anything else, of this 
deadening of our national will. If the will to fight, the 
will to suffer and sacrifice for the sake of the liberty and 
integrity of the motherland becomes extinct, then, that will 
be the death-knell for the freedom and honour of the nation. 

Devotion to motherland of the intense, dynamic, 
uncompromising and fiery type is the life-breath of a free, 
prosperous and glorious national existence on the face of 
the earth. And we, the Hindus, are the inheritors of the 
most sublime devotion for the motherland. Let those ancient 
embers of devotion lying dormant in every Hindu heart be 
fanned and joined in a sacred conflagration which shall 
consume all the past aggressions on our motherland and bring 
to life the dream of Bharat Mata reinstated in her pristine 
undivided form. 

VIH Children of the Motherland 

Why the name ‘ Hindu* — Our social diversity , sign of 
evolution— Many sects but one dharma—Its twofold 
object— Reasons for present perversion— Varna-vyava- 
sthct: Original form; not the cause of slavery; present- 
day perversions— All our languages national— Myth of 
Tamil separatism — Why Hindi as official language— 
Present linguistic chauvinism— Ary an- Dravidian contro- 
versy, a political game— The fresh dissensions— Realise 
underlying unity— A duty by birth. 

S INCE times immemorial, a great and cultured people 
called by the name ‘ Hindu * have been living here as 
the children of this sacred motherland. But there are some 
who object to the name 4 Hindu ’ saying that it is compa- 
ratively of a recent origin and moreover given to us by 
the foreigners. They suggest the name ‘ Ary a' or ‘ Bharatiya ’ 
in the place of ‘Hindu’. 

Why the Name ‘ Hindu ’ ? 

‘ Arya’ is an old and proud name, no doubt. But it 
has gone out of use especially for the last thousand years. 
Moreover, the mischievous propaganda carried on by the 
British under the cover of historical research during the 
last century has struck deep into the minds of our people 
the poisonous roots of the cooked-up Aryan-Dravidian 



Bunch of Thoughts 

controversy. The use of the name 4 Arya- ’ would therefore 
be self-defeating in its purpose of bringing up before our 
eyes the picture of the whole of our people stretching from 
Himalayas to Kanyakumari, irrespective of all denomi- 
nations, past and present. 

£ Bharatiya ’ too is an ancient name associated with us 
since hoary times. The name Bharat appears even in the 
Vedas. Our puranas have also spoken of our motherland 
as Bharat and of our people as Bhdratis. In fact, it con- 
notes the same meaning as 4 Hindu ’. But today, there is 
a misconception even regarding the word 4 Bharatiya ’. It is 
commonly used as a translation of the word 4 Indian ’ which 
includes all the various communities like the Muslim, 
Christian, Parsi etc., residing in this land. So, the word 
4 Bharatiya' too is likely to mislead us when we want to 
denote our particular society. The word ‘Hindu’ alone 
connotes correctly and completely the meaning that we 
want to convey. 

Nor is it historically correct to say that the name 
‘Hindu’ is of recent origin or that it was given to us by 
foreigners. We find the name Sapta-Sindhu in the oldest 
records of the world— the Rig -Veda itself— as an epithet 
applied to our land and our people. And it is also well 
known that the syllable ‘S’ in Sanskrit is at times changed 
to 4 H ’ in some of our Prakrit languages and even in 
European languages. And thus the name Hapta-Hindu and 
then ‘ Hindu ’ came into currency. Thus 4 Hindu ’ is a proud 
name of our own origin and others learnt to denote us 
by it only later on. 

The word 4 Hindu ’ has been especially associated with 
us during the crucial period of the last thousand years of 
our history. Right from the days of Prithviraj, all our 
great nation-builders, statesmen, poets and historians have 
taken the name 4 Hindu ’ to denote our people and our 
dharma. The dream of all our valiant freedom fighters like 
Guru Govind, Yidyaranya and Shivaji had been to estab- 
lish Hindu Swaraj. The name ‘Hindu’ carries with it the 

Children of the Motherland 


fresh memories of all those great lives, their deeds and their 
aspirations and has thus become a word that at once re- 
flects the unity, the sublimity and the speciality of our 

Sign of Evolution 

Let us now have a look at our Hindu life. When people, 
especially outsiders, see the multitude of our faiths, sects, 
castes, languages, customs and habits, they are confounded 
and they exclaim, “ With all these heterogeneous elements 
and discordant notes, how can you call this a single 
society at all? Where is the single way of life you 
call e Hindu’ ?” 

Well, this question stems from a superficial view of 
our Hindu life. A tree, for example, appears to be full of 
heterogeneous parts like the branches, leaves, flowers and 
fruits. The trunk differs from the branches, the branches 
from the leaves — all as if entirely different from one another. 
But we know that all these apparent diversities are only 
the varied manifestations of the same tree, the same sap 
running through and nourishing all those parts. So is the 
case with the diversities of our social life which have been 
evolved down these millennia. They are no more a source 
of dissension and disruption than a leaf or a flower is in the 
case of a tree. This kind of natural evolution has been a 
unique feature of our social life. 

In fact, in the scheme of nature, the evolution of life 
has followed the same pattern. Life, in its primitive stage, 
is in the shapeless condition called ‘amoeba \ It is an 
unicellular organism, complete in itself. It can be split into 
two similar ones. It is in the primary state of protoplasm 
and stands in the lowest rung of evolution. As evolution 
progresses, various life species come into being with 
differentiated organs to fulfil the increasing number of 
functions. Finally, the human body is formed which is a 
tremendously complex mechanism composed of innumerable 
organs, each endowed with a specific function, but all of 


Bunch of Thoughts 

them bound with one another in a common current of life. 
That is the highest evolved form of life on earth. So we 
find that the different organs or diversities are not a sign 
of immaturity or heterogeneity but of a highly evolved 
state. All the organs, though apparently of diverse forms, 
work for the welfare of the body and thus subscribe to its 
strength and growth. 

The Unique Picture 

Likewise is the case with society. An evolved society, 
for the proper functioning of various duties, develops 
a multitude of diverse functional groups. Our old social 
order laid down a specific duty for each group and guided 
all the individuals and groups in their natural line of 
evolution just as the intellect directs the activities of the 
innumerable parts of the body. The highest scope for 
development of the individual was secured in the process 
of his best service to the Viral Purusha (Corporate Person) 
of society. Such was the highly complex and organised 
structure of society that we had envisaged as the practical 
ideal and strove to realise it in life. This state, looked 
at from a distance, appears as a bewildering diversity 
but, in fact, denotes the highest evolved state of society 
that ever existed in the whole of the world. 

But the present-day mind, accustomed to view things 
through the medium of foreign ‘ isms * and their high-sounding 
slogans of equality, has failed to grasp this unique feature 
and has raised the cry that all the various diversities of 
our life are all so many sources of dissension and should 
therefore be eradicated and rolled into a ‘ classless * society. 
Merely because the various limbs and organs in a body 
appear different and play their own specific functions, should 
we call them different ‘classes’ and proceed to remove 
them all to make the body a £ classless ’ entity ? If we do 
that, will that be evolution or murder? 

The unique feature of ‘unity in diversity’ has 
expressed itself in all spheres of our social life, in its 

Children of the Motherland 101 

material as well as spiritual aspect. It is like a bright 
lamp covered on all sides with glasses of various colours. 
The inside light appears to take on the different hues and 
shades according to the angle from which one views it. It 
is this wondrous variety of expressions that has made some 
people say that ours is not one society, not one nation, but 
a c multinational country ’ ! 

We shall be able to analyse the present-day maladies 
of our social life and be able to devise ways and means to 
remedy them if we start with this correct appraisal of our 
social life. 

* Ekam Sat Vipra Bahudha Vadanti 9 

The first special characteristic that strikes the eye of 
an outsider is the bewildering variety of sects and sub-sects 
like Shaiva, Vaishnava, Shakta, Vaidik, Bouddha, Jain, 
Sikh, Lingayat, Aryasamaj etc., obtaining in the elastic 
framework of our dharrna. The great masters and spon- 
sors of all these updsands founded these various forms of 
worship to suit the various mental aptitudes of our people, 
but in the last analysis referred them all to the same goal 
of realising the Ultimate Truth — variously called Brahma, 
Atma, Shiva, Vishnu, Ishwara or even Shoonya or Maha 

See how the following shloka beautifully comprises and 
harmonises the various sects and philosophies in the Hindu 

4 ftir qq if-cHi 

srteT t 

#^mRTcrr: ^nrfcr 

(He Whom the Shaivas worship as Shiva, the Vedantins 
as Brahma, the Bouddhas as Buddha , the Naiyyayikas 
(rationalists) as Karta, the Jains as Arhan, the MeemdmsaJcas 
as Karma , may He, the Lord of the three worlds, fulfil our 


Bunch of Thoughts 

It was freedom of worship for individuals, freedom 
to choose each his spiritual food to suit his peculiar spiritual 

But the diversities in the path of devotion did not 
mean division in society. All are indivisible organs of 
one common dharma which held society together. The 
same philosophy of life, the same goal, the same supremacy 
of the inner spirit over the outer gross things of matter, 
the same faith in rebirth, the same adoration of certain 
qualities like brahmacharya , satya etc., the same holy sam- 
skars, in short, the same life-blood flowed through all 
these limbs of our society. It was the propounder of pure 
Advaita (non-dualism), Sri Shankaracharya, who prescribed 
the Panchdyatana pooja— the worship of the five deities, 
Shiva, Vishnu, Shakti, Surya and Ganapati — for the sake 
of the common man. What a glorious example of the 
harmony of the various paths to God Realisation! Diver- 
sity of sect had seldom caused bloodshed or unholy rivalry 
amongst our people in the past. Even while one tried to 
establish one’s own thesis or while attempting to disprove 
the others there was never any breaking of heads. This 
deep current of inner unity is described beautifully in 
Shivamahimna-stotra : 

STOT *fhr: 

trfw stpth 1 ^ i 

^ II 

(As the one ocean of all waters , You are the one goal of all 
men , who, according to their diverse tastes , take to the several 
paths, straight or crooked , considering this as superior or that 
as wholesome among the differing paths-— the Vedas , the Samkhya , 
the Yoga , the Shaiva and the Vaishnava faiths.) 

This has been our tradition right from the hoary 
Vedic days down to the present times. All our great 
spiritual masters have upheld this unique and all-compre- 
hensive aspect of religion. Sri Ramakrishna Paramahamsa 

Children of the Motherland 


has declared, “As many views, so many ways.” There can 
be as many faiths and creeds as the variety of attitudes 
and aptitudes of individuals. 

The formation of many of these sects and aspects 
of philosophy served another very useful purpose. They 
helped to protect and maintain the integrity of our people. 
The Sikh sect, for example, came into being to contain the 
spread of Islam in Punjab. Later on, recognising the need 
of the times. Guru Govind Singh, the tenth Guru of the 
Sikhs, armed his disciples and turned them into a band 
of national heroes. When the Christian missionaries were 
trying to woo the people on our West Coast to their faith 
in the name of an all-merciful personal God, Sri Madhwa- 
charya rose with the bhakti aspect of our dharma to neu- 
tralise that foreign poison. The efforts of Ramanujacharya 
and Basaveshwara too were inspired with the aim of 
removing feelings of high and low that had crept into the 
people and unifying them all in a common bond of devo- 
tion to God. 

The Semitic Effects 

It is our misfortune that this all-embracing aspect of 
our dharma has been lost sight of today. There are several 
reasons for this sad state of affairs. The narrow concept 
of religion that the West practised seems to have had its 
effect upon us. In all those Semitic religions — Judaism, 
Christianity and Islam — a single way of worship is prescribed 
for all. Those creeds have but one prophet, one scripture 
and one God, other than whom there is no path of salva- 
tion for the human soul. It requires no great intelligence 
to see the absurdity of such a proposition. Naturally this 
Semitic concept of religion bred intolerance and divided 
people in the name of religion. Some countries in the 
West therefore got disgusted with feuds begotten by such 
religious fanaticism and took the extreme step of ousting 
religion itself. The Communist and Socialist philosophies, 
as taken up by Russia, are extreme instances of this revolt. 


Bunch of Thoughts 

This has had its effects on our country also. People 
forgot that narrow sentiments of sectarian antagonism had 
never existed here. In their blind following of all Western 
developments, they too began to deride and disclaim 
dharma in their life. That has resulted in disrupting the 
benign bonds that used to hold the people together and 
inspire them for a higher life. 

Present Perversion 

We are witnessing its disastrous effects to-day. Stories 
of mutual derision, even to the extent of becoming house- 
hold jokes, are rampant throughout the length and breadth 
of the country. There is talk of 4 domination ’ and 4 imperi- 
alism’ of one sect over another. If we are to speak in 
terms of 4 domination ’ then we have to say that the North 
is being 4 tyrannised ’ under the philosophical 4 imperialism 9 
of the South ! Because, all the major schools of philoso- 
phical thought that have encompassed the whole of our 
land including the remotest corners of the North were pro- 
pounded by the great teachers born in the South. Shankara, 
the originator of the incomparable Advaita philosophy, 
Ramanuja with his effulgence of bhakti of V isishtddvaita, 
Madhwa with his sublime appeal of Dvaita , the duality 
of soul and God, and Vallabha too who looked upon the 
universe as a blissful projection of God Himself— all of them 
are from the South. So, should we say the South is philo- 
sophically dominating over the whole of the country? How 
absurd! Well, is my head dominating over my legs? Are 
not both equally the parts of the same body? 

The part which is geographically called North is as 
dear to us as the one called South. Ganga is as holy to 
us as Cauvery. The great Shivalinga formed out of ice in 
the Himalayan cave at Amarnath claims the same devo- 
tion from all of us as the Linga at Rameshwaram. We are 
intrinsically one, transcending all superficial barriers of 
distance, creed or sect. It is because this sap of unity is 
dried up today that all the various branches of the great 

Children of the Motherland 

105 ^ 

tree of our dharma are falling apart. 

Secondly, the name 4 Hindu’ which signified our all- 
comprehensive dharma has fallen into disrepute. People 
have begun to feel ashamed of calling themselves Hindus. 
Thus the golden thread that strung together all these - 
pearls of various spiritual hues and shades has been tom 
asunder and the various sects and creeds have begun to 
take a pride in their own exclusive names and parading- 
themselves as non-Hindus. 

Some of the Sikhs, Jains, Lingayats and Aryasamajists- 
declare that they are separate from Hindus. Prominent 
Sikh leaders are demanding and agitating for a separate- 
sectarian Sikh State — though under the garb of a linguistic - 
state, the Punjabi Suba. And to strengthen their demand 
some of them have stooped to justify the creation of a 
separate State for Muslims, i.e., Pakistan. They have even 
gone to the extent of seeking its sympathy and help, for- 
getting all the barbaric atrocities and insults they had 
suffered at the hands of Pakistanis during the days of' 
Partition. What greater misfortune could there be than 
that the present Sikh leaders should come forward to treat, 
their great sect on par with the avowed destroyers of our- 
desh and dharma and even seek the help of those very 
hostile forces from whose aggression it was born to protect - 
us ! 

The head of the Namadhari-panth of Sikhs once said,. 
“ A person who is not a devout Hindu cannot be a Sikh 
either, cannot be a disciple of those great gurus who shed 
their blood in the cause of the mother society and mother 
religion, i.e., the Hindu.” Sri Guru Govind Singh had 
declared, “A true Sikh is one who has faith in the Vedas 
and Bhagavad-Gita and who worships Rama and Krishna.” 
It is undiluted loyalty to these words of the gurus that 
makes a true Sikh. Those Gurus had forged that band of" 
heroes for the protection of Hindu Society and called them 
Sikhs as being devoted shishyas (disciples), or as Khalsa. 
for being virtuous and valorous, or as Akali for being the- 


Bunch of Thoughts 

worshippers of AMI — the timeless Reality. 

In fact their whole life, even to this day, is permeated 
with the same thoughts and feelings as the rest of Hindus. 
Even as recently as a couple of decades ago one son 
from every Hindu family used to be named a Sikh. Our 
blood relations continue even to this day. It is only the 
poison of political ambitions that has roused the demon of 
separatism in that otherwise devoted and heroic e sword arm * 
of Hinduism. 

The Anti-Hindu Government 

Even our great persons at the helm of affairs have 
unwittingly fallen a prey to the pernicious idea of Sikh 
• separatism. We often hear them calling upon ‘ Hindus and 
.Sikhs’ to live in amity and harmony. It never occurs to 
them that persons in such high positions using an expression 
which puts a seal of sanction on separatism between Sikhs 
and the rest of Hindus would only further embitter their 
relations. It is clearly written in our Constitution that 
Hinduism includes Sikh, Jain and Buddhist sects, which 
means that the expression ‘Hindu and Sikh 5 is opposed 
to the Constitution. What a misfortune that persons 
of such a stature should unconsciously insult our Constitution 
in this way ! 

Similarly, in a handout of Harijan Sevak Sangh the 
phrase ‘ Hindus and Harijans 5 was freely used. 

The policy of the present Government has only added 
fuel to the fire. The very word c Hindu 5 has become an 
anathema to our present rulers. Whoever disclaims the 
Hindu fold and parades himself as a non-Hindu minority 
finds a special favour with our Government. That has 
resulted in many of our sects vying with each other to claim 
that they are non -Hindus and to stretch their hands 
for special privileges in the share of power and pelf. And 
-especially when they find that our leaders go to the extent 
of granting special political status to non -Hindu, anti- 
Hindu communities, their separatism and even anti-Hindu 

Children of the Motherland 


spirit is all the more roused. They find that for being 
non-Hindus, the Muslims got an independent State of their 
own. The Christians, too, are well on the way to achieve - 
their independent ‘Nagaland’. The Christian institutions,, 
which even to this day fly the Union Jack on August 15 
and carry on fanatic Christian propaganda, have no fear- 
of losing their Government grants. On the other hand, if 
a Hindu educational institution starts Hindu prayers and 
Gita recitation. Government comes down with a heavy hand 
with threats to stop its grants. 

How unfortunate that our own leaders, our own people,, 
should be digging at the roots of our social cohesion and- 
destroying the spirit of identity that informed and blended, 
all the various sects into a harmonious whole in the past! 

Once the Glory 

The other main feature that distinguished our society 
was the Varna-vyavasthd. But today it is being dubbed 
‘casteism’ and scoffed at. Our people have come to feel 
that the mere mention of Varna-vyavasthd is something: 
derogatory. They often mistake the social order implied 
in it for social discrimination. 

The feeling of inequality, of high and low, which has- 
crept into the Varna system is comparatively of recent 
origin. The perversion was given a further fillip by the- 
scheming Britisher in line with his 4 divide and rule ’ policy. 
But in its original form, the distinctions in that social order- 
did not imply any discrimination of big or small, high or- 
low, among its constituents. On the other hand, the Gita- 
tells us that the individual who does his assigned duties in 
life in a spirit of selfless service only worships God through . 
such performance : 

^cR7rpj]T T TM c i: i 

Society was conceived of as the fourfold manifestation' 
of Almighty to be worshipped by all, each in his own way 
and according to his capacity. If a Brahmana became • 
great by imparting knowledge, a Kshatriya was hailed as-. 


Bunch of Thoughts 

equally great for destroying the enemy. No less important 
was the Vaishya who fed and sustained society through 
agriculture and trade or the Shudra who served society 
through his art and craft. Together and by their mutual 
interdependence in a spirit of identity, they constituted the 
social order. 

‘The Wrong Scent 

Looking at its present decadent and perverted form 
and mistaking it for its original form, there are some who 
never tire of propagating that it was the Varna-vyavasthti 
that brought about our downfall all down these centuries. 
But does this interpretation bear the scrutiny of history? 
Castes there were in those ancient times too, continuing 
for thousands of years of our glorious national life. There 
is nowhere any instance of it having hampered the progress 
or disrupted the unity of society. It, in fact, served as a 
great bond of social cohesion. 

Even during the past one thousand years when our 
nation fell before foreign onslaughts, there is no instance 
on record to show that caste distinctions were at the root 
of our national disunity that helped the invaders to conquer 
us. The person responsible for the defeat of Prithviraj, 
the Hindu King at Delhi, by Mohammed Ghori was his 
own caste- relation Jayachand. The person who hounded 
Rana Pratap from forest to forest was none other than his 
own caste-man Raja Mansingh. Shivaji too was opposed 
by men of his own caste. Even in the last-ditch battle between 
the Hindus and the British at Poona in 1818, it was a close 
relative of the Peshwas, Natu by name, who lowered the 
Hindu flag and hoisted the British flag. A veritable race 
■of such traitors there was, but they were so because they 
fell a prey to other temptations and for other reasons. 
Caste never came into the picture. 

If the caste system had really been the root cause of 
our weakness, then our people should have succumbed to 
foreign invasion far more easily than those people who had 

Children of the Motherland 


no castes. But what does history say ? After the death 
of Mohammed Pygamber, his followers poured out from 
Arabstan in waves after waves with their swords dripping 
with blood and overran vast portions of the globe, trampling 
under their feet all the various empires that lay in their 
path — 'Iran, Egypt, Rome, Europe and all ethers right up 
to China. The people of those countries had no castes or 
sub-castes. But all the pomp, pelf and glory of those 
mighty empires were swept away by the fury of the Muslim 
onslaught — many of them never to appear again on the 
world stage. 

The same tides of fanatic fury dashed against the shores 
of Hindusthan also. But the picture that we see here is 
altogether different. Our people braved the onslaughts 
relentlessly for over a thousand years and instead of being 
sucked up, ultimately succeeded in crushing completely 
the forces of the enemy. The throne of Muslim power at 
Delhi lay shattered to pieces as a symbol of the conquering 
spirit of our people. All down these centuries of fierce 
struggle for survival carried on until final victory, be it 
remembered, the castes did exist. 

We know as a matter of history that our north-western 
and north-eastern areas, where the influence of Buddhism 
had disrupted the caste system, fell an easy prey to the 
onslaughts of Muslims. Gandhar, now called Kandahar, 
became completely Muslimised. Conversion took a 
heavy toll in East Bengal also. But the areas of Delhi 
and Uttar Pradesh, which were considered to be very 
orthodox and rigid in caste restrictions, remained predomin- 
antly Hindu even after remaining as the very citadels 
of Muslim power and fanaticism for a number of centuries. 
We know that even as late as Shivaji’s time, the so-called 
‘ low castes ’ also played an epic role in the resurrection 
of swardj. 

Thus history bears eloquent witness to both sides of' 
the picture. On the one hand, the so-called c caste-ridden * 
Hindu Society has remained undying and unconquerable- 


Bunch of Thoughts 

.and still has the vitality to produce a Ramakrishna, a 
Vivekananda, a Tilak and a Gandhi after facing for over 
two thousand years the depredations of Greeks, Shakas, 
Hunas, Muslims and even Europeans, by one shock of 
-which, on the other hand, the so-called casteless societies 
crumbled to dust never to rise again. 

Adding Fuel to the Fire 

Today, of course, the caste system has degenerated 
beyond all recognition. Added to the perversity over the 
centuries, a new factor has been introduced into our 
body-politic which has further intensified the rigidity and 
perversity of castes by those very persons who are most 
vociferous in their denunciation of the system. During 
elections, their chief consideration for selection of candidates 
is caste and their appeal to the voters is mainly to their 
caste. At the root of the rising tempo of caste hatred and 
rivalry lies this appeal to gross selfishness and love of 
power in the name of caste. Even the state machinery is 
being prostituted for further widening these dissensions. 
.Separatist consciousnes breeding jealousy and conflict is 
being fostered in sections of our people by naming them 
Harijans, Scheduled Castes, Scheduled Tribes and so on and 
by parading the gift of special concessions to them in a bid 
to make them all their slaves with the lure of money. 

In their hearts of hearts, very few of these anti-caste 
zealots experience the sense of unity that can transcend all 
the present-day perversities. Anti-caste tirade has verily 
become a mask for them to strengthen their own positions 
among their caste fellowmen. To what extent this venom 
has entered our body-politic can be surmised from an 
incident which occurred some years age. There is a 
'‘Victory Pillar’ near Poona, raised by the English to 
commemorate their victory over the Peshwas. An eminent 
leader of the Harijans once addressed his caste-brethren 
under that pillar. He declared that the pillar was a symbol 
of the victory over the Brahmins as it was they who had 

Children of the Motherland 111. 

fought under the British and defeated the Peshwas, the 
Brahmins. How heart-rending it is to hear an eminent 
leader thus describing the hated sign of slavery as an 
emblem of victory, and the despicable action of fighting 
as slaves of a foreigner against our own kith and kin as 
an achievement of glory! How utterly his eyes must have 
been blinded by hatred, not able even to discern the simple 
fact of who were the victors and who the defeated ! What . 
a perversity! 

Many Strings, but Same Melody 

The diversity of our national heritage has expressed' 
itself in the field of our languages also. Considering the 
vastness of our country and of our people, it is nothing to 
be wondered at. If any person in our country starts from 
his place and moves on foot from one province to another, 
he can observe a gradual change in language after every 
ten or fifteen miles, a natural transformation from one 
language to the other, and coalescing at the border. Even, 
in the same language, there is remarkable variance in the 
usage of words and expressions from place to place owing 
to the closeness to other languages. It only shows that all 
these languages are intrinsically one. It is like the gradual 
break-up of colour in a rainbow. Though it appears res- 
plendent with a variety of hues, it is the same ray of the 
Sun which has taken those charming garbs. Similar is the- 
glory of our languages. 

Take any language in the country, we find the same 
sublime sentiments, the same inspiring thoughts and ideals- 
reflected in all its literature. The same personality of Sri 
Ramachandra stands eulogised by a Valmiki in Sanskrit, 
by a Tulsi in Hindi and by a Kamba in Tamil. What 
does it matter if the medium changes provided the same- 
light shines through all of them? It is just like a man 
dressing himself in various beautiful garments— of course,, 
all befitting his culture and character. The man does- 
not change on that account. 


Bunch of Thoughts 

These days we are hearing much about Tamil. Some 
protagonists of Tamil claim that it is altogether a distinct 
language with a distinct culture of its own. They disclaim 
faith in the Vedas, saying that Tirukkural is their distinct 
scripture. Tirukkural is undoubtedly a great scriptural text 
more than two thousand years old. Saint Tiruvalluvar is 
its great author. We remember him in our Pratah-smaranam. 
There is an authentic translation of that book by V. V. S. 
Iyer, the well-known revolutionary. What is the theme 
propounded therein, after all? The same old concept of 
chaiurvidha-purushartha is put forth as the ideal. Only the 
chapter on moksha comes in the beginning. It does not 
advocate any particular mode of worship or name of God 
but enunciates the pure ideal of mohsha. Thus it is not 
even a sectarian book. Mahabharata also eulogises the 
same picture of social life as Tirukkural presents. Except 
with the Hindu, this unique vision of social life is not 
found anywhere else. It is thus purely a Hindu text 
propounding grand Hindu thoughts in a chaste Hindu 

In fact, all our languages, whether Tamil or Bengali, 
Marathi or Punjabi, are our national languages. All these 
languages and dialects are like so many blossoming flowers 
shedding the same rich fragrance of our national culture. 
The source of inspiration for all these has been that queen 
of languages, the language of gods — Sanskrit. By virtue 
■of its richness and sacred association it alone can serve as 
the common medium of our national intercourse. Nor is 
it very difficult to acquire a working knowledge of Sanskrit. 
Sanskrit is to this day a great binding factor of our national 
unity. But unfortunately it is not in common usage now. 
Nor do our present rulers possess that moral pride and 
:grit to bring it into vogue. 

English or Hindi ? 

There are some who desire that English should continue 
:as the ‘lingua franca* for all time to come. Language 

Children of the Motherland 


being a living medium of human intercourse, the 
foreign langage English is bound to bring in its train 
English culture and English life-patterns also. And 
allowing foreign life-patterns to take root here would mean 
the undermining of our own culture and dliarma. Centuries 
of foreign rule has failed to destroy our great nation only 
because we have preserved our cultural heritage through 
the media of our languages. Acceptance of English would 
mean sapping those very mainsprings of our vitality. English 
was just an artificial imposition that accompanied the 
English domination and as such must be thrown off now 
that we have become free. To continue to give it the same 
status as it enjoyed during the foreign domination would be 
a sign of mental slavery and a blot on our national prestige in 
the eyes of the world. 

There is not a shadow of doubt that English is bound 
to go for two very solid reasons. Firstly, during the British 
regime, there was a natural tendency on the part of the 
people to learn the language of the rulers, become pro- 
ficient in it and even face the British in their own language. 
Now, with the Britishers gone, that urge also has naturally 
disappeared. Secondly, during the British rule non-learning 
of English put a virtual ban on entry into any lucrative 
post in Government service. Without English-learning even 
the best of intellectuals were thrown into the wilderness, not 
only financially but in social life as well. Now that fear 
also is gradually going. English language was just a part 
of British rule and no amount of artifical puffing up can 
•make it survive for long after its main support has 

As a solution to the problem of ‘lingua franca* till 
the time Sanskrit takes that place, we shall have to give 
priority to Hindi on the score of convenience. Naturally 
we have to prefer that form of Hindi which, like all other 
Bharatiya languages, stems from Sanskrit and gets suste- 
nance from Sanskrit for its future growth in all fields of 
modern knowledge like science and technology. It does not 


Bunch of Thoughts 

mean that Hindi is the only national language or that it is 
the oldest or the richest of all our languages. In fact, 
Tamil is a much richer and older language. But Hindi has 
come to be the spoken language of a large section of our 
people and is the easiest of all our languages for learning 
and speaking. If we go to Kashi or Prayag on the occasion 
of Kumbha or some other mela where people from the far 
North, South, East and West flock to have a holy dip in the 
Ganga, the vast multitude manages to express itself only in 
Hindi, however crude it may be. 

Long Live All Languages ! 

We have therefore to take to Hindi in the interest of 
national unity and self-respect and not allow ourselves 
to be swept off our feet by slogans like 4 Hindi imperialism * 
or ‘ domination of the North ’, etc. In fact, Bengali, Marathi 
and Gujarati have made tremendous strides in spite of 
British rule. They have succeeded in producing such out- 
standing works as have drawn unstinted praise from the 
greatest men of letters the world over. No one would 
ever tolerate the idea of destroying our various beautiful 
languages which have been so ably expressing the soul of 
our nation for the last so many centuries only to retain a 
single language. Any apprehensions of encroachment or 
dominance over other languages by Hindi are therefore a 
pure fiction cooked up by interested politicians. 

In fact, with the rise of Hindi, all our sister languages 
also will flourish. The enemy of all our Bharatiya languages 
is English. Once an advocate in a prominent city in 
Tamilnad stated that Hindi would destroy Tamil. But 
when asked why he continued to speak in English and not 
in Tamil in district and lower courts which permitted the 
use of Tamil, he had no answer for it. The fact is, the 
real enemy of Tamil is not Hindi ; rather English is the enemy 
of both. This is not the case of Tamil alone, but of all our 
other lauguages as well. 

This is how language has become one more point of 

Children of the Motherland 


fission after the advent of Swaraj. The formation of linguistic 
states has given one more handle to politicians to work 
up linguistic chauvinism in the minds of people. It is 
very strange that even eminent men indulge in mud-sling- 
ing at other languages. A very eminent personality from 
the South once said in a public meeting that Hindi had 
but two great literary works — one, the Tulsi Ramdyana 
and the other. Railway Time Table! To match this, a 
noted Marathi dramatist made one of his characters say, 
“ Southern languages ? Put some pebbles in a clay pot and 
shake it vigorously and you hear those languages!” No 
doubt, this was said out of fun, but such fissiparous fun 
and ignorant mocking will only make matters worse. 

The Great Myth 

Today so many other new points of dissension and 
disintegration are cropping up. The Aryan-Dravidian contro- 
versy, for example, is very recent and artificial. It is one 
of those modern superstitions being assiduously built up 
by unscrupulous power-seeking persons. Whatever diversity 
of race we may have had in this country to begin with 
was obliterated long ago by time and the processes of 
history. Two thousand years ago the country had been 
grouped under Pancha Gowda and Pancha Gravida, the 
South coming under the latter name. It was not a racial 
but only a territorial denomination. The people in the South 
were always considered to be as much Aryan as those in 
the North. In our country the word c Ary a ’ was always 
a sign of culture and not the name of a race. All through 
the puranic literature, wives address husbands as £ Arya. ’ 
Surely the wives were not andrya ! 6 Arya ’ simply conveyed 
‘a noble person’. We find Sri Krishna too using the 
word 4 Arya ’ in the same context in Bhagavad-Gila. When 
Arjuna’s heart fails on the opening day of Kurukshetra 
war, Sri Krishna chides him for his anaryajushtam i.e., 
ignoble attitude. 

It is being made out today that the stmggle between 


Bunch of Thoughts 

Rama and Ravana was the one between Arya and Dravida . 
How ludicrous ! Ravana himself was a great Sanskrit scholar 
and a devotee of Shiva. He is even reported to have set 
Sama-Veda to music. His father Vaishrava was a Brahmin 
and so was his grandfather, Pulastya. If anything, Ravana 
was oppressing the South and Rama only liberated the 
Southern people from his oppression ! 

And again, the Harsha-Pulakeshin struggle is sought 
to be made out as an attempt by the North to dominate 
the South and its successful rebuttal by the South. But 
Pulakeshin was not a Dravidian at all, much less a Tami- 
lian ! His kingdom was founded in Pratishthan— modern 
Paithan — on the banks of Godavari in Maharashtra. In 
any case, the two kings came to terms and lived amicably. 
The North-South controversy is pure and simple power- 
politics got up by modern politicians who find the present 
climate extremely congenial for sowing seeds of all sorts, 
of separatism. 

The Fresh Inventions 

We also find ever new denominations coming up in 
common usage — all connoting a fundamental disparity 
between one section of the people and the other. In the 
natural course of our national life, there are some who live 
in cities, mainly educated employees, industrial labourers 
and traders ; some others, mainly agriculturists, live in 
villages and some have as yet remained in jungles and hills. 
But those forest-dwellers, the vanavasis, are now called 
adivdsis , aboriginals, as if all others are upstarts and settlers 
coming here from somewhere outside! 

Then there is also the artificial barrier created between 
the city-dwellers and villagers. The so-called educated man 
feels a class by himself, and looks down upon the village 
folk . as uncivilised. The evil legacy of British rule, when 
the English-educated used to dress and behave as their 
English masters and looked down upon the common 
people in a spirit of contempt, is still continuing. The 

Children of the Motherland 


English-educated still feels himself somewhat different, 
somewhat above the other people. Today mere is a call 
to the educated to go back to villages and improve the 
standard of life of the villagers. But how many really go ? 
The very idea of village life chills their heart ! 

Let us not forget that it is the common folk in the 
villages who have been the real backbone of our nation. 
Even in the past, whenever our society was threatened by 
foreign invasions, it was these ‘village rustics’, these very 
‘ unlettered masses ’ who rose to the rescue of swadesh and 
■swadharma, regardless of the endless sufferings and sacri- 
fices they had to endure. 

There is now a clamour for ‘equality for women’ and 
their ‘ emancipation from man’s domination ’ ! Reservation 
■of seats in various positions of power is being claimed on 
the basis of their separate sex, thus adding one more ‘ism’— 
‘‘sexism!’ — to the array of casteism, communalism, lin- 
guism etc. 

Realise the Grand Unity 

Such is the picture of our people, past and present. 
The picture should naturally spur every son of this soil 
to revive once again the age-old spirit of identity in our 
people in all its pristine purity. The whole of our people 
should be reinstalled as the living God in our hearts. 
In fact, such a spirit of identity has been the one undying 
message of our ancient culture. The others stopped at 
saying ‘ Fatherhood of God ’ and ‘ brotherhood of man.’ 
We travelled far ahead and realised the identity right from 
Brahma down to inert matter. 

Let us therefore revive that pure spirit of oneness bom 
■out of the realisation that we are common children of this 
great and sacred motherland Bharat Mata. Let us cry a halt 
to the various discordant notes being raised knowingly or 
unknowingly, landing us in confusion and fission. Let us 
not be like the blindmen in the story, who touched the 
various parts of an elephant and gave their own descriptions 


Bunch of Thoughts 

of the animal. The one who caught hold of its leg compared 
it to a pillar, the other who touched its trunk said it 
was like a serpent, and another who embraced its belly 
likened it to a huge drum and so on. Each was partly 
right, but all were wrong in their conception of the animal 
in its totality. 

Once the life-stream of unity begins to flow freely in all 
the veins of our body-politic, the various limbs of our 
national life will automatically begin to function actively 
and harmoniously for the welfare of the nation as a whole. 
Such a living and growing society will preserve out of its 
multitude of old systems and patterns whatever is essential 
and conducive to its progressive march, throw off those as 
have outlived their utility and evolve new systems in their 
place. No one need shed tears at the passing of the old 
order nor shirk to welcome the new order of things. That 
is in the nature of all living and growing organisms. As a 
tree grows, ripe leaves and dry twigs fall off making way 
for fresh growth. The main thing to bear in mind is to 
see that the life-sap of oneness permeates all parts of our 
social set-up. Every system or pattern will live or change 
or even entirely disappear according as it nourishes that 
life-sap or not. Hence, it is useless in the present social 
context to discuss about the future of all such systems. 
The supreme call of the times is to revive the spirit of in- 
herent unity and the awareness of its life-purpose in our 
society. All other things will take care of themselves. 

A Duty by Birth 

Let us all remember that this unity is ingrained in our 
blood from our very birth, because we are all born as 
Hindus. Some wise men of today tell us that no man is 
born as Hindu or Muslim or Christian but as a simple 
human being. This may be true about others. But for a 
Hindu, he gets the first samskcLr when he is still in the 
mother’s womb, and the last when his body is consigned 
to the flames. There are sixteen samskdrs for the Hindu 

-Children of the Motherland 


which make him what he is. In fact, we are Hindus even 
before we emerge from the womb of our mother. We are 
therefore born as Hindus. About the others, they are born 
to this world as simple unnamed human beings and later 
on, either circumcised or baptised, they become Muslims or 

Therefore, to strengthen the unity and spirit of identity 
in our society is a duty bom with our birth, our sahaja 
karma. And that which is our sahaja karma must not be 
given up even if it may appear to be defective. 

^TTR-fq- 1 

says the Gita. It is therefore our pre-eminent duty to see 
that the present differences and dissensions eating into our 
vitals are removed and our society made once again into 
a unified and harmonious whole. 

We have also to remember that all other persuasions 
like politcs etc., come later in life as we grow. Political 
and other factors are only temporary and superficial. 
Political parties come and pass away. Even today several 
parties are ranging one against another and who knows, 
the party at the zenith of popularity and power today may 
go down tomorrow and another may come up in its place. 
The political parties are by nature transitory. But society 
is eternal, immortal. So many kings and dynasties, so 
many ways of administration, so many political and 
economic systems have come and gone during the last 
thousands of years. But we as a people bound to- 
gether in ties of blood and history, remain one and whole. 
Therefore, we have to discriminate between what is 
permanent and what is transient and stick to that which 
is permanent ; and if the transient comes in the way of the 
permanent, it has to be given up. 

zrt srerffr srsre i 

IpTffT cPFT srs IT ff II 

(He who gives up the permanent in pursuance of the transient 
loses the permanent ; nor does the transient remain with him.) 


Bunch of Thoughts 

Dhruvam (permanent) is society and politics is adhruvam 
(transient). If in the race for politics we give up society 
and destroy its inherent unity we will have gone against 
our fundamental duty. 

Call of Real Devotion 

Hindu Society, whole and integrated, should therefore 
be the single point of devotion for all of us. No other 
consideration whether of caste, sect, language, province or 
party should be allowed to come in the way of that 
devotion to society. That is the criterion for real devotion „ 
There is a very famous episode in the life of Mira. When 
she was obstructed in her devotion to Sri Krishna by her 
own relatives, she wrote to Goswamy Tulsidas seeking his. 
advice. He replied in the form of a beautiful poem 
which appears in the Vinaya Patrika wherein he has said 

: sn% '*f tut t^fr 

dfsR sfrrfe tfr tut wfa vth i 

That means, those who do not love Rama, i.e., the object of 
devotion, and who come as an obstacle must be considered 
as ten million times an enemy, though they may be extremely 
near and dear to us. Then he has given the examples where 
the mother, father and all others were given up for 
the sake of the realisation of one’s object of devotion. 
Therefore, in the devotion to our Living God, the Hindu 
Society, all the ruling disruptive passions in our minds 
today have to be given up, as they come in the way of our 
discharging the essential and foremost duty of upholding 
and strengthening the inherent unity of our people. 

May we all rise to take the life-giving message of our 
innate unity, transcending and submerging all other barriers,, 
to every Hindu hearth and home and light up in every 
Hindu heart the effulgent flame of the realisation of a single 
living Samdj adevathd throbbing with life in Her multitude 
of glorious expressions. 

IX For a Virile National Life 

Nation, a positive concept — What modern scholars say — 
Hindu , child of Bharat — Community of culture, history 
etc. — Hence , Hindu Nation — Non-Hindus and test of 
nationality— Not nurture but culture counts — Call to non- 
Hindus — Revive spirit of assimilation — Non- Hindus in 
Hindu Rashtra — Basis for national integration. 

D R. KESHAV BAURAM HEDGEWAR, founder of the 
Rashtriya Swayamsevak Sangh, was from his early 
boyhood devoted to the cause of nation and was in the thick 
of the various movements going on at that time for the 
liberation of our motherland. He was for several years in the 
revolutionary movement. He later on plunged into the 
agitations and organisational work of the Indian National 

But he soon discovered that the underlying idea in all 
those movements was one of merely ousting the British. 
And that idea was equated with nationalism. For most 
of the leading men of those times, ‘ anti-Britishism ’ and 
‘nationalism’ were interconvertible terms. Our founder felt 
dissatisfied with that superficial kind of thinking. He 
knew from his deep understanding of the history of our 
nation and also of other nations that the concept of 
‘ nation ’ was a positive one and did not depend upon 
antagonism to anyone else. And he also knew that the 
6 121 


Bunch of Thoughts 

slightest distortion in the initial concept of our national 
goal would, in spite of the best of intentions, ultimately 
lead us to irretrievable catastrophic results. Our fate would 
be like that of the person who started to make the idol of 
Vinayaka but ended with making a monkey : 

f^FTPT^ I 

It was after profound cogitation along these lines that 
Dr. Hedgewar decided to start the Rashtriya Swayamsevak 
Sangh on the basis of the correct and positive and abiding 
concept of our nationhood. 

What, then, is that true concept of our nationality? 

Let us start with stating and analysing its concept as 
understood and practised in the modern world, as that 
would help us appreciate the subject better in the present 

Modern Scholars Say 

How did the concept of a £ nation ’ first manifest itself in 
the West ? To begin with, various groups of people 
delimited themselves by some sort of natural territorial 
boundaries. The people residing in a particular territory 
developed a feeling that they were the sons of that soil, 
that they had their own way of life which they had to 
preserve and protect and that their interests were not the 
same as those of other similar groups and that, in short, 
they were a single, separate and distinct entity. They thus 
formed themselves into cohesive, indivisible groups. At 
various times and from various countries, leading men of 
thought gave expression to the idea of a 4 nation ’ to define 
those groups. If we collect the various expressions and 
definitions put forth by them and bring out their essence, we 
arrive at certain simple conclusions. 

The first requisite for a nation is a contiguous piece of 
land delimited as far as possible by natural boundaries, to 
serve as the substratum on which the nation has to live, 
grow and prosper. Then the second requisite is, the people 
living in that particular territory should have developed 

For a Virile National Life 


love and adoration for it as their motherland, [as the place 
of their sustenance, their security and prosperity. In 
short, they should feel that they are the children of that 

Then, that people should not be just a mass of men, 
just a juxtaposition of heterogeneous individuals. They 
should have evolved a definite way of life moulded by 
community of life-ideals, of culture, of feelings, sentiments, 
faith and traditions. If people thus become united into a 
coherent and well-ordered society having common traditions 
and aspirations, a common memory of the happy and 
unhappy experiences of their past life, common feelings 
of friendship and hostility, and all their interests inter- 
twined into one identical whole — then such people living 
as children of that particular territory may be termed a 
‘ nation \ 

Hindu —the Child of Bharat 

If we apply this definition acknowledged by all the 
learned men in the world to our own country, we find 
that this great country of ours, extending in the north 
from the Himalayas — with all its branches spreading north, 
south, east and west, and with the territories included 
in those great branches— right up to the Southern ocean 
inclusive of all the islands, is one great natural unit. As 
the child of this soil, our well-evolved society has been 
living here for thousands of years. This society has been 
known, especially in modern times, as the Hindu Society. 
This also is a historical fact. For, it is the forefathers of 
the Hindu People who have set up standards and traditions 
of love and devotion for the motherland. They also 
prescribed various duties and rites with a view to keep 
aglow in the people’s mind for all time to come, a living 
and complete picture of our motherland and devotion to 
it as a Divine Entity. And again it is they who shed their 
blood in defence of the sanctity and integrity of the 
motherland. That all this has been done only by the 


Bunch of Thoughts 

Hindu People is a fact to which our history of thousands 
of years bears eloquent testimony. It means that only 
the Hindu has been living here as the child of this soil. 
All our great personalities right from hoary ages down to 
modern times have, by their life and example, only con- 
firmed the continuity of this sacred bond. 

The common adoration for the motherland has made 
our people, in a way, related by blood to one another— from 
the man in Kashi to the man in Kanyakumari and from 
a forest-dweller to a city-dweller. All the various castes, 
the various ways of worshipping God, the various languages 
are all expressions of one great homogeneous solid Hindu 
People — the children of this motherland. 

Community of Culture 

Then we, the Hindu People, have had an ideal viz., to 
realise the Ultimate Truth. In keeping with that ideal we 
have got a dharma which is incomparable for its breadth 
of vision encompassing all grades and aspects of human 
life. We have a current of life, which we call our samshriti 
(culture) which instils sublime qualities of purity, character, 
fortitude and self-sacrifice in the individual, enabling him 
to attain that highest goal of human existence. That stamp 
of culture is manifest even in our day-to-day life, sublima- 
ting the mundane into the transcendent. For example, it 
is a common custom with us to call every woman, even 
a little girl, by the word md, i.e., mother. The same 
meaning is conveyed whatever other words we use in our 
various dialects. That is, every woman, whatever her age 
or status in life, except a man’s wife, is a manifestation 
of the mother to that man. This is a special feature of 
our culture. 

The famous instance of Shivaji who sent back 
honourably and laden with presents the beautiful daughter- 
in-law of the Muslim Subhedar of Kalyan captured in war 
(though it appears exceptional in the eyes of the foreign, 
especially Muslim, historians) is a very ordinary instance 

For a Virile National Life 


symbolic of the sublime culture of this land. And this is 
shared even by the commoners here. 

There is a revealing instance that took place during 
the holocaust after the assassination of Gandhiji. An orgy 
of murder, loot and arson had been let loose on innocent 
people by anti-national and subversive elements. One 
such murderous mob attacked a house. Only the lady of 
the house was in. Out of terror she opened the door. On 
seeing her alone, the mob paused for a while. Notorious 
ruffians were leading the mob. But even then the ancient 
call of our culture niutruvat par ad dr e-shu (look upon other 
women as mother) which was in their blood, made them 
treat her with utmost courtesy. They told her that they 
were out to burn and loot, but would arrange for her 
conduct to a place of safety. Two of them were even 
deputed for her escort ! In spite of the past thousand- 
year -long corroding influence of foreigners and the all-round 
immorality raging among our ‘top class’ at present, such 
glowing instances of character are still to be found in our 
common people. This gives us an idea of the distinctively 
pure and sublime culture which has been reared in our 
hearts. It has given us a complexion all our own. 

Also, down all these thousands of years, we have 
produced a whole galaxy of seers and sages, heroes and 
saviours who have led us in our march in the search of God 
and attainment of material affluence and honour. They built 
up a social order to meet the needs of various kinds of 
individuals, developed economic systems for the proper 
production and distribution of wealth and formed political 
institutions for the protection and upkeep of the orderly 
evolution of society. As a result, during all these centuries 
of our existence here, we have had similar experiences of 
prosperity and adversity, of friendship and hostility, all 
our interests inextricably joined together. 

Whenever, by mistake, we fought with one another 
thinking that the interests of a particular group were in 
opposition to those of another group and developed separate 


Bunch of Thoughts 

and mutually hostile kingdoms, we lost the battle against 
the foreigners and all were reduced to abject slavery and 
misery. The same was the result when one section of our 
people was hostile to some foreign power and another 
section mistook that foreign power to be its friend. The 
case of Prithviraj Chouban is in point. His enemy was 
Mohammed Ghori. Jayachand made friends with Mohammed 
Ghori. Here were two prominent persons of our country- 
one of them an enemy and the other a friend of the 
same invader. The result was that Prithviraj was defeated 
and killed. Jayachand also was destroyed. Mohammed 
Ghori became the king. And the whole train of disasters 
which we have been experiencing for the last eight hundred 
years and which in the present times has cluminated in the 
partition of our country, was set in motion. On the other 
hand, whenever we realised, even for a short period, that 
our interests were indivisible, that our friends and foes 
were alike to all cf us, such immense power was generated 
in our national life that the power of the foreigner lay 
shattered at our feet. All the requisites for making a full- 
fledged nation are thus fulfilled in the life of this great 
Hindu People. Therefore, we say that in this land of ours, 
Bharat, the national life is of the Hindu People. In short, 
this is the Hindu Nation. 

Two Opposites Concur 

But some of the so-called ‘secularists’ in our country 
become restless when they hear words like dharma and 
samskriti while we explain the concept of a ‘ nation \ es Why 
do you bring religion into politics?” they ask. So let us 
take the instance of Stalin, who had denounced God and 
religion as being an opium meant to delude the ignorant. 
Explaining the concept 4 nation ’, he once said that a nation 
is not formed out of mere common economic or political 
interests of a people residing in a common territory but 
that it is a community of spiritual consciousness. 

Swami Vivekananda, the great harbinger of our national 

For a Virile National Life 


renaissance in modern times had time and again declared 
in unequivocal terms that this is Hindu Nation and placed 
before us the great Hindu ideals of a Guru Govind Singh 
and a Chhatrapati Shivaji. In fact, he defined our 
nation as composed of those whose hearts beat to the same 
spiritual tune. 

We thus say that our Hindu Nationhood is a truth, 
borne out by logic, experience and history. It is the supreme 
solid fact of our national life and not any fleeting 
4 ism 9 born out of political and economic theories or 

Touchstone of Nationality 

When we say, “ This is the Hindu Nation ”, there are 
some who immediately come up with the question, “What 
about the Muslims and the Christians dwelling in this 
land? Are they not also born and bred here? How could 
they become aliens just because they have changed 
their faith?” But the crucial point is whether 

they remember that they are the children of this soil. 

What is the use of merely our remembering? That feeling, 
that memory, should be cherished by them. We are 
not so mean as to say that with a change in the method of 
worship an individual ceases to be a son of the soil. We 
have no objection to God being called by any name 
whatever. We, in the Sangh, are Hindus to the core. 

That’s why we have respect for all faiths and religious, 
beliefs. He cannot be a Hindu at all who is intolerant, 
of other faiths. But the question before us now is, 

what is the attitude of those people who have been 
converted to Islam or Christianity? They are born in this, 
land, no doubt. But are they true to its salt? Are they 
grateful towards this land which has brought them up? 
Do they feel that they are the children of this land and 
its tradition, and that to serve it is their great good 
fortune? Do they feel it a duty to serve her? 
No ! Together with the change in their faith, gone 


Bunch of Thoughts 

are the spirit of love and devotion for the nation. 

Nor does it end there. They have also developed a 
feeling of identification with the enemies of this land. They 
look to some foreign lands as their holy places. They 
call themselves ‘Sheikhs’ and ‘Syeds’. Sheikhs and Syeds 
are certain clans in Arabia. How then did these people 
come to feel that they are their descendants? That is 
because they have cut off all their ancestral national 
moorings of this land and mentally merged themselves 
with the aggressors. They still think that they have come 
here only to conquer and establish their kingdoms. So 
we see that it is not merely a case of change of faith, 
but a change even in national identity. What else is it, 
if not treason, to join the camp of the enemy leaving 
their mother-nation in the lurch? 

An eminent American Professor once asked me a 
question: “Muslims and Christians are of this land alone. 
Why do you not consider them as one of your own?” In 
answer, I put him a counter-question: “Suppose one of 
our countrymen goes to America, settles there and wants 
to become a citizen of America. But he refuses to accept 
your Lincoln, Washington, Jefferson and others as his 
national heroes. Do you then call him a national of America? 
Tell me frankly.” He said, “No”. 

Then I told him, “Why should not the same criterion 
be applied to our country also ? How can you say that we 
should call such people nationals who, while living here, 
work against the honour and traditions of the country, 
and insult our national heroes and objects of national 
veneration ? ” 

Not Nurture But Culture Counts 

The mere fact of birth or nurture in a particular 
territory, without a corresponding mental pattern, can 
never give a person the status of a national in that land. 
Mental allegiance has been, in fact, the universally accepted 
criterion for nationality. 

For a Virile National Life 


There is an old story with a lesson for us. Once a 
lioness roaming in the jungle found a small baby jackal 
and brought it to her cave. The lioness had a few cubs. 
She began to feed the infant jackal also with her milk 

along with her cubs. They all began to grow and play 
about as brothers. Once when they had gone into the 
thick of the jungle an elephant came that way. The jackal 
kid, on seeing that colossal animal, cried out in terror 

to his brothers to run away. The lion cubs replied, “What 
a fool you are ! After so many days w ? e have come across 
such a fine prey. If you are afraid, you go home. We 
will fight.” That jackal kid came running to the cave 

and narrated to the lioness what a great calamity had 

befallen his younger brothers by their refusing to heed 
his elderly advice. The lioness just smiled and told that 
kid, “No doubt, you have grown here on my milk. 
But you cannot help your nature.” 

RRTsfir ssHWrsftr 3^ i 

( Doubtless , you are brave , adept at learning , handsome to look 
at; but the species in which you are born is not the one that 
can kill an elephant.) 

So also is the case with nations. Mere common 
residence in a particular territory cannot forge an unified 
national society with common character and qualities. 
The newcomers should bring about a total metamorphosis 
in their life-attitudes and take a rebirth, as it were, in that 
ancient national lineage. 

The example of democratic England is instructive. 
Over hundred years ago, some Germans settled there 
and were given the rights of citizenship. They were 
not looked upon as strangers. One of them came to our 
country as a servant of England and was employed as an 
ICS official in Madhya Pradesh. But when war broke out 
in 1914, he was promptly arrested and sent to jail, lest 
his attachment to Germany be roused. On this suspicion 


Bunch of Thoughts 

alone he was kept under detention. This is their mature 
and correct understading of nationalism. 

So too is the case with our nation. Mere common 
residence or birth and growth in our land cannot imply 
that the same loyalties, qualities and pattern of life exist 
amongst all its residents. 

Call to Shake off Slavery 

So, all that we say is that the Muslims and Christians 
here should give up their present foreign mental com- 
plexion and merge in the common stream of our national 

Everybody knows that only a handful of Muslims came 
here as enemies and invaders. So also only a few foreign 
Christian missionaries came here. Now the Muslims and 
Christians have enormously grown in number. They did 
not grow just by multiplication as in the case of fishes. 
They converted the local population. We can trace our 
ancestry to a common source, from where one portion 
was taken away from the Hindu fold and became Muslim 
and another became Christian. The rest could not be 
converted and they have remained as Hindus. Now, 
how did the converts leave their ancestral home? Was it out 
of their own sweet will and out of conviction of the 
superiority of those faiths? Well, history does not record 
a single notable instance of that sort. 

On the contrary, history tells us that the reason was 
the fear of death or coercion or the various temptations 
of power, position etc., and the desire to please the powers 
that be by adopting their ways and customs and finally 
even taking to their faiths. There was a lot of deception 
also. A piece of beef or a loaf used to be thrown into 
the water tank of a village and the villagers ignorant of what 
had happened, used to take the water as usual. On the next 
morning the missionary or the moulvi would come and declare 
that since they had used the polluted water they had 
all lost their religion and the only way left for them 

For a Virile National Life 


was to join his fold ! In this way whole villages have been 
converted to Islam in the North and to Christianity on the 
West Coast. This is deception, pure and simple. Thus it 
was the mad zeal for increasing one’s numbers for political 
domination. It was not propagation of religion, but a 
political strategy under the garb of religion. The foreign 
invader not only subjugated them politically and culturally 
but ultimately converted them to his faith. That too is foreign 
domination. There are political, economic and cultural 
dominations and this is religious domination. 

It is our duty to call these our forlorn brothers, 
suffering under religious slavery for centuries, back to their 
ancestral home. As honest freedom-loving men, let them 
overthrow all signs of slavery and domination and follow 
the ancestral ways of devotion and national life. All types 
of slavery are repugnant to our nature and should be given 
up. This is a call for all those brothers to take their 
original place in our national life. And let us all celebrate a 
great Diwali on the return of those prodigal sons of our 
society. There is no compulsion here. This is only a call 
and request to them to understand things properly and 
come back and identify themselves with their ancestral 
Hindu way of life in dress, customs, performing marriage 
ceremonies and funeral rites and such other things. 

There are some people who claim that they have 
achieved unity of Hindus, Muslims, Christians and all 
others on the political and economic plane. But why 
limit the oneness only there? Why not make it more 
wide and more comprehensive so as to fuse them all in the 
Hindu way of life, in our dharma and take them back as 
lost brothers? To those who speak of unity on the 
political and economic plane, we say that we stand not 
only for political and economic unity but also for cultural 
and religious unity. We have thrown open our homes, our 
sanctuaries and temples, our age-old culture and heritage. 
Undoubtedly, this is a broader outlook. 


Bunch of Thoughts 

[Revive 4 Parakrama-vad 9 

There are many who feel the same in their heart of 
hearts. For example. Pandit Jawaharial Nehru has written 
a foreword to a Hindi book, Samskriti ke Char Adhydy , 
wherein he has given expression to his innermost feelings 
of intense love for the Hindu Culture— which he calls 
Bharatiya Culture — and intense desire to see it once again 
in all its pristine powers of assimilation. He has said 
that there had been two stages in our cultural history. 
In the first stage all the foreign races like Hunas and Shakas 
who came as invaders finally gave up their original customs 
and faiths and began calling themselves Rajputs. They all 
got absorbed in our fold gladly, spontaneously. Then we 
had the courage, strength and power of assimilation and 
absorbed them wholly in the great cultural current of our 
national life. We also took up whatever good points there 
were in them. Then, he says, the second stage came when 
invaders of a virulent character invaded our land and our 
people shut themselves up behind rules of ‘do’s and ‘don’t’s, 
seeking protection in their social structure. They thus 
became narrow-minded, keeping aloof from all and segregated 
by themselves. He has said in conclusion that this must 
be given up now and the old idea ef assimilation revived once 

Unfortunately, he has mentioned only two stages. 
There is another painful aspect. Some of those who claimed 
to love Hindu Culture, finding it difficult to face the foreign 
onslaught, thought that they could protect it by surrendering 
themselves at the feet of the invaders and adopted their 
manners and customs. This has happened in the past. 
Fifty or sixty years ago a vazir of Hyderabad, a Hindu, was 
doing namaz five times every day like a most devout Muslim l 
This is sharandgati (surrender). If the first stage be called 
parakrama-vad (assimilation-ism) and the second, sankuchitatd-vdd 
(contraction-ism), then this can be called sharandgati-vad 
(surrender-ism). Even today it is going on. Even in 
language, 33% of English, 33% of Persian words are introduced 

For a Virile National Life 


in our Army commands. Will such juxtapositions, calcul- 
ations and mathematics bring about assimilation and ensure 
integrity of the people? This is nothing but appeasement, 
surrendering and kneeling down before the invaders. 
Because they have been intractable, this skarandgati-vad has 
caught the imagination of our people as a way out of the 

We must revive once again the pardkrama-vdd . For 
that, we should make it clear that the non-Hindu who lives 
here has a rdshtra dharma (national responsibility), a 
samdja dharma (duty to society), a hula dharma (duty to 
ancestors), and only in his vyakti dharma (personal faith) 
he can choose any path which satisfies his spiritual urge. 
If, even after fulfilling all those various duties in social 
life, anybody says that he has studied Quran Sherif or the 
Bible and that way of worship strikes a sympathetic chord 
in his heart, that he can pray better through that path of 
devotion, we have absolutely no objection. Thus he has 
his choice in a portion of his individual life. For the rest, 
he must be one with the national current. That is real 

That is how we had conducted ourselves in the past* 
We had always been hospitable. Any one was welcome 
to stay here. But all of them were required to act up to 
our national codes and conventions. Several centuries 
ago, when barbaric hordes of Arabs and Turks invaded 
Persia, some Parsis left their motherland and sailed forth 
with their Holy Fire and Holy Book and landed at Surat. 
King Yadava Rana welcomed them with open arms and 
consulted the Shankaracharya of Dwaraka Math as to how to 
accept them. They were asked to give up beef-eating, respect 
mother-cow as an object of national faith and live here in 
peace. These followers of Zaratushtra have kept up their 
promise even to this day. They live here with their religion 
intact, but have merged themselves wholly in the mainstream 
of national life. 

Once Pandit Nehru had remarked at Jabalpur that 


Bunch of Thoughts 

there was no reason why we should not be able to absorb 
the Muslims even as we had assimilated in hisotorical 
times the Hunas and the Shakas. Indisputably, this is 
the correct and the only way of integrating our national 

This is our concept of Hindu Nation and our attitude 
towards the non-Hindus residing here — the only rational, 
practical and right approach. 

In spite of this rational and positive approach, there 
are some who imagine that the concept of Hindu nation is 
a challenge to the very existence of the Muslim and the 
Christian co-citizens and they will be thrown out and 
exterminated. Nothing could be more absurd or detri- 
mental to our national sentiment. It is an insult to our 
great and all-embracing cultural heritage. Do we not 
know, for example, that even in the latest powerful expression 
of Hindu resurgence under Shivaji, one of his army officers 
was a Ranadulla Khan? Later on, on the battlefield of 
Panipat in 1761, in that life and death struggle for the 
rising Hindu Swaraj, the key position of the Artillery Chief 
was held by one Ibrahim Gaidi. With such historical 
evidence and national traditions for the past thousands of 
years staring before our eyes, how strange that some persons 
still say that the non-Hindus live in peril if the Hindu Nation 
comes into its own ! 

The Bedrock of National Integration 

Today we often hear our political leaders speaking of 
National integration’, ‘emotional integration’ and so on. 
But what is that ‘ common emotion ’, that common basis on 
which all can come together? What are those eternal 
life-springs of our national life that go to make it unified, 
resurgent and glorious? 

In the first place, the feeling of burning devotion to the 
land, which from times immemorial we have regarded as our 
sacred Matrubhoomi , 

— in the second place, the feeling of fellowship, of 

For a Virile National Life 


fraternity, born out of the realisation that we are the children 
of that one great common Mother, 

—in the third place, the intense awareness of a common 
current of national life, born out of a common culture and 
heritage, of common history and traditions, of common 
ideals and aspirations, 

—this trinity of values or, in a word, Hindu Nationalism, 
forms the bedrock of our national edifice. 


Territorial Nationalism 

/. its toe Is 

Why the word ‘ Rashtriya’ — The British game — Effects of 
English education — History distorted — Birth ofTerrtorial 
nationalism * — Its absurdi t) ’• 

M UCH thought was devoted to the subject before the 
name ‘Rashtriya Swayamsevak Sangh’ was decided 
upon for our organisation. A number of persons close 
to the Sangh were also consulted. Naturally, many 
suggestions were put forth, and objections were raised 
against each name. Even the present name was confronted 
with the objection that if the word ‘Rashtriya’ was 
adopted then its doors should have to be kept open to all 
other people in the country, i.e., Muslims, Christians etc. 
So the name ‘Hindu Swayamsevak Sangh’ was suggested 
as the organisation was restricted only to the Hindus. 

Why ‘Rashtriya’ and not ‘Hindu’ 

Then why was the v/ord ‘Rashtriya’ finally adopted in 
preference to the word ‘Hindu 5 ? 

There is an instance which correctly denotes the 
underlying viewpoint. In Bombay there is a locality known 
as ‘Hindu Colony’. Some persons of that place thought 


Territorial Nationalism — I 


that the foreign word ‘colony’ should be changed. They 
came together to change the name. Our revered founder, 
who was in Bombay at that time, was also invited. 
When he was asked for his opinion, he said, “ More than 
the word ‘ colony ’ it is the word ‘ Hindu ’ that requires to 
be changed first. ” All those who had gathered, being 
very staunch Hindus, felt shocked. They asked, “ How is 
it you, being a staunch Hindu, are opposed to the word 
‘Hindu’?” Doctorji replied, “I am not opposed to the 
word ‘ Hindu 5 as such. I am only opposed to its use in 
the present context which denotes that in our own country 
the Hindus have formed a colony ! How can there be a 
colony of Hindus in Hindusthan? If some Englishmen 
come, stay in a particular locality in Hindusthan and call 
it a ‘ British Colony ’ it can be understood. So also it is, if 
you go to England, live in a particular locality and call 
it a ‘Hindu Colony’. But a ‘British Colony’ in England,, 
an ‘American Colony’ in the United States and a ‘Hindu 
Colony’ in our land Hindusthan are all absurd. Either 
you accept that this is not your motherland and that you 
have come from somewhere outside and formed a colony 
here, or you change the name ‘Hindu’/’ But they could 
not realise that there w 7 as something incongruous and absurd 
in having a ‘Hindu Colony’ in our own country. So the- 
name continues even now. 

From this we can realise why the word ‘Rashtriya* 
and not ‘Hindu’ was given to our organisation. Doctorji 
used to say that in our land the word ‘ Rashtriya ’ natu- 
rally means ‘Hindu’ and therefore the word ‘Hindu’ need 
not be used. He would say, “ If we use the word ‘ Hindu 
it will only mean that we consider ourselves only as one 
of the innumerable communities in this land and that we 
do not realise our natural status as the nationals of this, 
country.” But, it is a fact that there is in our country 
quite an amount of misunderstanding about what ‘nation” 
is, to which the Bombay incident is only a pointer. 


Bunch of Thoughts 

The British Game 

How did this misunderstanding creep in? During the 
last one thousand years, there had been many foreign 
aggressions on our land. The invaders like the Greeks, 
Hunas and the Shakas who came previously were either 
•defeated and driven out or, if some of them stayed over, 
were absorbed in the Hindu Society. But the invaders 
who came during the last ten or twelve centuries could 
not be driven out. They could not be absorbed either. 
They remained a separate entity and ruled as foreigners 
in this land. 1 The last rulers, the British, were ruling from 
-several thousand miles away. Being shrewd, they knew 
that perpetuation of their far-flung empire was possible 
•only by knocking out from the minds of our people the 
faith which gave them inspiration and strength to fight 
for freedom. What was that faith ? 

The British found that the average man here adores 
his motherland. The people here were blended together 
as an organic whole, though for the time being their unity 
was disrupted. A supreme sense of self-respect, love of 
freedom and devotion to their culture and traditions were 
ingrained in their blood. Knowing that such an indo- 
mitable spirit of nationalism would spell disaster to their 
empire, they planned systematically to undermine the faith 
of the people in their motherland, in their dharma and in 
their heritage. 

There is an incident narrated by Lala Hardayal, one 
of our great revolutionaries. In the South, there was an 
English officer. His assistant was a local person, probably 
.a Naidu. The orderly of that Englishman was a Brahmin. 
One day, when this Englishman was walking in a street, 
followed by his orderly, the assistant came from the 
opposite side. The two officers greeted each other and 
shook hands. But when the assistant officer saw the 
orderly, he took off his turban and touched his feet. The 
Englishman was amazed. He queried, “I am your senior 
officer, but you stand erect and just shake hands with me, 



whereas he is only my peon and you prostrate before him 
on this busy road. What is the matter ?” The assistant 
officer replied, “You may be my officer, but you are a 
mlechha. He may be a peon, but he belongs to that class 
of my people which is held in great respect all down the 
centuries, before whom it is my duty to bow down.” 
Letters are available, written by that Englishman to the 
India Office in England, relating all this and saying that 
unless the Englishman ousted the Brahmin from that 
position and occupied it himself, i.e., became as respectable 
or even more, his empire could not last long. 

With that end in view, the Englishman began training 
us systematically in various ways. The first thing he taught 
was that this was one great 4 continent ’ and not a country. 
He said that we are not one people and one nation. There 
were some aboriginals here staying for ages who had been 
driven away into the forests and hills. There were also 
other types of aboriginals called the Dravidas. Aryans 
came from the North and with their superior strength of 
arms conquered this land and dominated over the rest. 
That is, we were told we had no motherland, that most 
of us had come from somewhere outside and therefore 
were equally strangers and foreigners to this country. 
We were also told we had no dharma, no philosophy, 
no morals worth the name, that all our past life was just 
one of unrelieved darkness, that the coming of the English 
here was ‘divine dispensation’, for w 7 e could learn sitting 
at their feet the first lessons in culture, religion and 
orderly social and political life. 

The imperialist designs of Macaulay, the brain behind 
the system of English education, were trumpeted aloudt 
“We must at present do our best to form a class who may 
be interpreters between us and the millions whom we 
govern— a class of persons Indian in blood and colour, but 
English in tastes, in opinions, in morals and in intellect.” 
And again, in 1836, he wrote to his father, “No Hindu 
who has received an English education ever remains 


Bunch of Thoughts 

sincerely attached to his religion .... If our plans of 
education are followed up there will not be a single idolater 
among the respectable classes in Bengal 30 years hence.” 
Even to this day, the same insidious indoctrination of 
young minds is carried on in the Christian convents here— 
that there is no real Saviour other than Jesus Christ, that 
the Hindu religion is only a mass of superstitions, that 
without taking to Christianity they would all be doomed 
to eternal damnation and so on. 

History Distorted 

There used to be a book of history for schoolboys, 
wherein the history of all our ancient emperors and kings 
was summed up under the title ‘ Tanglewood Tales ’ i.e., 
a period of all confusion and darkness. And then, in that 
confusion and darkness, says that ‘historian’, the 
Aryans came, first settled down in Punjab where the 
battle of Mahabharata took place. Then they proceeded 
towards the Ganga and Yamuna and settled down in 
Ayodhya. So he had concluded that several centuries after 
the story of Mahabharata came the story of Ramayana ! 
I appreciated that ‘historian’s’ ingenuity ! Indeed it 
requires an uncommmon genius to discover that the father 
was born after the son ! The entire history of our country 
thus comprised of the ‘dark ages’ at the start and the 
later portion was divided into the Muslim Period and the 
British Period. All these things were being taught right 
from our childhood and no wonder many of our people 
believed that we had no national life and nothing great 

Even after the Britishers have left, in our school text- 
books, our history has been divided into Hindu Period, 
Muslim Period and British Period implying the same old 
poisonous theory of the Britisher that Hindus in this land 
stand on the same footing as the Muslim and the British. 
The fact that the history of Bharat is one long Hindu 
Period, sometimes in a free and glorious condition and 

Territorial Nationalism — I 


sometimes struggling with rhe foreign invaders in the 
cause of national freedom and honour, and that periods 
in history are known after the nationals and not after 
foreign usurpers and dictators masquerading as kings, is 
not recognised even today. 

C A Nation in the Making’ 

It was no wonder that the so-called educated Hindu 
fell a prey to the trap laid by the Britisher. He began 
to dress and speak like an Englishman. He began to feel 
ashamed of his ancestors and his past heritage. Some 
time back a startling instance of those days had appeared 
in Dharma Yuga a prominent Hindi weekly. Three gentle- 
men— an Irishman, a Scotchman and a prominent Hindu 
leader once stayed in a hotel in Europe. In the visitors’' 
book, while referring to their nationalities, the first wrote, 

4 ‘I am proud to be born in Ireland” and the second person, 
expressed his good fortune to be bom as a Scotchman and 
the third, the Hindu, wrote, “I consider it a result of my 
past sins that I am born in a Hindu Brahmin family ! ” 

In such an atmosphere it was natural that the English- 
educated believed that all the centuries of our past life 
having been one of ignorance and internecine quarrels, 
they were to start afresh as a nation. In the early days 
of our so-called freedom struggle against the Britisher, 
we find in the speeches of many top-ranking leaders the 
expression “we are a nation in the making” which means* 
we are not yet formed into a nation. Even today many 
leaders say that we are in a melting pot, that we are 
yet to give a new shape and content to our national 
life, and so on. 

Another theory which caught their imagination was 
that since all those residing in this land were under the 
common danger of a foreign rule, that common danger 
resulted in forging them all into a new nationality. It is 
well known that a common danger can build up a. 
nationality which already exists at least in a seed form 


Bunch of Thoughts 

But cannot create it de novo. It can only rouse and 
strengthen a nation but cannot create an entirely new 
one. It infuses into the nation a spirit of unity and 
sacrifice born out of the will to resist and defy the foreign 
aggressors. That is all what the theory of common 
danger implies. And here it was sought to be applied 
to achieve a new nationality altogether. 

Absurdity of * Territorial Concept’ 

They forgot that here was already a full-fledged ancient 
nation of the Hindus and the various communities which 
were living in the country were here either as guests, 
the Jews and Parsis, or as invaders, the Muslims and 
Christians. They never faced the question how all such 
heterogeneous groups could be called as children of the 
soil merely because, by an accident, they happened to 
reside in a common territory under the rule of a common 

During one of our meetings in those days, a gentle- 
man emphatically stated that whoever resided in this 
country must be considered as our national. I asked 
him, “Residing for how long?” He said, “There is 
no time-limit for that.” “Even for a day?” I asked. 
He replied, “Yes”. Thereupon I remarked, “Then 
rejoice ! We have won swardj. We have won an empire ! 
There is no need any more for all the trials and 
tribulations of freedom struggle. For, according to 
your definition the present Prime Minister of England, 
Ramsay MacDonald, is a national of our land, as he 
was here for quite a few days. So it means that it 
is we who are ruling over England and not vice 
versa !” Such is the extent of absurd and perverse 
conclusions to which the £ serai theory’ of territorial 
nationalism leads us. 

The theories of territorial nationalism and of common 
danger, which formed the basis for our concept of nation, 
had deprived us of the positive and inspiring content of 

Territorial Nationalism — I 


our real Hindu Nationhood and made many of the 
‘freedom movements’ virtually anti-British movements. 
Anti-Britishism was equated with patriotism and nationalism. 
This reactionary view has had disastrous effects upon the 
entire course of the freedom struggle, its leaders and. 
the common people. 


Territorial Nationalism 
- 2 . lIa itud* 

Revolutionaries turned traitors — Congress turned re- 
actionary — Nature of non-Hindu communities — Muslim 
appeasement — Hindus exhorted for self-annihilation — 
Leadership , a tragic curse — Malady continuing -Correct 
initial blunder. 

I N main, two types of movements rose up against the 
British rule in our country. One was the armed 
revolution resorted to by the revolutionaries and the other, 
passive resistance led by the Indian National Congress. Let 
us consider the effects of ‘anti-Britishism’ on the two 

Patriots Turned Traitors 

The revolutionary leaders had forged a wide network 
of secret cells, arsenals and a band of fiery patriotic heroes 
ready to sacrifice their lives. But some traitor here and 
there used to betray their secrets and their best guarded 
and calculated plans would come to grief. When a person 
strives time and again but does not succeed, he looks 
around to see if there is anybody who, following the same 
method, has been successful. This being the human 


Territorial Nationalism — II 


tendency, the revolutionaries wanted an example of some 
successful revolution to emulate. 

Among them, those who had the positive grasp of our 
national life looked for such a revolutionary inspiration 
within the country, within our own history, just as a Savarkar 
and a Subhash Chandra Bose were inspired by the ideal 
of Shivaji. Subhash Chandra Bose, in one of his last 
interviews before he disappeared from our country, had 
spoken highly about the greatness of Shivaji and had even 
declared that by following the ideals and methods of Shivaji 
alone could we achieve swardj. 

But those who had not that grasp, that positive abiding 
conviction of our nationhood, but were goaded only by 
intense antagonism to the British rule, looked everywhere 
except into their own past. They found that there was a 
successful revolution in Russia in 1917, which had 
overthrown the old Czarship and the feudal system, and had 
established 4 people’s regime’, as it was called. Many 
of our revolutionaries were so much enamoured of it that 
they sought to bring about a revolution based solely on 
Communist ideology and Communist methods. The result 
was that those who started as devotees of our freedom 
have now turned into devotees of Communism and of the 
Russian and Chinese leadership. They are now fighting 
to ‘liberate’ our country from ourselves and enslave it to 
Russia or China. We therefore see that those who were 
willing to lay down their lives for the freedom of our 
motherland are now equally willing to lay down their lives 
for making our motherland a satellite of Russia or China. 
Those who were once swadeshabhaktas of the intense burning 
type have now become equally intense paradeshabhaktas. What 
a degradation ! 

The Congress Debacle 

The other movement led by the Congress has had 
more disastrous and degrading effects on the country. 
Most of the tragedies and evils that have overtaken our 


Bunch of Thoughts 

country during the last few decades and are even today 
corroding our national life are its direct outcome. 

The Congress leaders, when faced with the might of 
the British empire, felt that their strength was too little. 
To make up for their weakness they began to look around 
if some other countries would come to their aid. The 
revolutionaries too had tried that method. But foreign 
powers do not rush to the help of weaker people unless 
there is a chance of their own self-interest being fulfilled. 
Some of the top-ranking leaders of Congress approached 
Amir Amanullah of Afghanistan for help. The plan was 
that the Amir should invade our country synchronising with 
our uprising from within and help us to drive out the 
British. As a recompense for his help he was promised 
that in the place of the British he would be accepted as 
our Suzerain ! But the British, shrewd as they were, came 
to know of the plot, put these leaders in detention and 
contrived by their skilful diplomacy to overthrow the 
supremacy of Amanullah in Afghanistan itself! 

When this attempt failed, the Congress leaders thought 
that at least a united front of all those who lived here should 
be forged against the British. That was also in line with 
their notion of nationalism. Apart from the Hindu People, 
there were four communities living here— the Jew, the Parsi, 
the Christian and the Muslim. 

There was no difficulty about the Hindus. They 
naturally love this country as their sacred motherland. 
Since hoary times they have built up a great culture and 
heritage here. They have given rise to great men of 
thought and action in all walks of life and in all parts of 
the country. Therefore the whole land, from the Himalayas 
to Kanyakumari, is sacred to them. They want this land 
to be free from foreign domination. Even their scriptures 
command them to aspire for freedom. The spirit of 
freedom is ingrained in their very blood. And as a 
result, they had never taken foreign domination for 
granted even in the past and were striking at its shackles 

Territorial Nationalism— II 


time and again with varying degrees of success. 

Jews, Parsis, Christians 

Then there were the Jews and Parsis who had come 
here as refugees. The Jews were ignored as they were 
very few. The Parsis, though small in number, were an 
intelligent, industrious and prosperous community. But 
to a large extent, they had merged in the mainstream 
of the Hindu life here. They had developed intense love 
for our motherland and were in the forefront of our 
freedom struggle. Dadabhai Naoroji, Pnerozshah Mehta 
and Madame Cama became symbols of inspiration for 
all freedom fighters. 

Then came the question of the Christian gentlemen 
here. During the War of Independence in 1857, some 
bishops here had raised platoons to help the British 
Government in suppressing the uprising. Since then, they 
were always on the side of the British who, after all, 
belonged to their own faith. The British too were helping 
the Christian missionary activities in various ways. Vast 
jungle and hill areas were specially chosen, as for example 
the Chhota Nagpur area and the Naga territory, where 
only the Christian missionaries were sent and their borders 
sealed to all other religious preachers. There was a natural 
co-ordination between the local Christians, the Christian 
Missions and the British Government. So, in general, 
the Christians kept themselves aloof from the freedom 

The Leadership on Trial 

Then came the question of Muslims. They had come 
here as invaders. They were conceiving themselves as 
conquerors and rulers here for the last twelve hundred 
years. That complex was still in their mind. History has 
recorded that their antagonism was not merely political. 
Had it been so, they could have been won over in a very 
short time. But it was so deep-rooted that whatever 


Bunch of Thoughts 

we believed in, the Muslim was wholly hostile to it. If we 
worship in the temple, he would desecrate it. If we carry 
on bhajans and car festivals, that would irritate him. If we 
worship cow, he would like to eat it. If we glorify woman 
as a symbol of sacred motherhood, he would like to molest 
her. He was tooth and nail opposed to our way of life in all 
aspects— religious, cultural, social etc. Ke had imbibed that 
hostility to the very core. His number also was not small. 
Next to the Hindu's his was the largest. 

Our leaders were therefore faced with the problem of 
weaning those people away from their hostile mood and 
bringing them to the patriotic ranks. There was a very 
rational and patriotic way of approach. That was to tell 
them frankly: “Dear friends, the days of old Moghul 
Badshahi nave passed. Now both of us will have to live 
ultimately as brothers here, as co-sharers in this national 
life. After all, you also belong to the same race as ours, 
to the same blood as ours, but converted to Islam at the 
point of sword by those Moghul, Turk and other foreign 
races. Now, there is no point in your continuing to associate 
yourself mentally with those foreign aggressors and 
trying to follow their footsteps. Forget all such separatist 
memories, merge yourself in the life of this soil. Hereafter 
try to respect and follow the examples of the great 
sons of this land who fought for the freedom and honour 
of our motherland and our culture." Then matters would 
have been very simple. Such instances have happened 
all over the world. For instance, the Normans entered 
England as aggressors. The local people stood up against 
them to defend their freedom. But later, both of them 
merged together and faced all future aggressions as one 
united people. And they have continued to live a unified 
life even today. 

Sowing Seeds of Self-Destruction 

But, to tell the pugnacious fighting Mussalman that his 
forefathers were Hindus, that he should return to the Hindu 

Territorial Nationalism — II 


fold as a self-respecting man, that he should give up his 
aggressive mode of the Moghul days, and wake up to the 
realities of the present century and merge in the national 
current of life — to tell all this required an unshakable 
conviction in the supremacy of truth and indomitable courage 
to face the hard realities of the situation. But, unfortunately, 
both these qualities, uncompromising love for truth and 
fearlessness, are really wanting in many of the leading 
personalities of these days. 

There is before us that famous instance of Maulana 
Mohammed All, known as the ‘right hand’ of Mahatma 
Gandhi and a devout Muslim. He was the President- 
elect at the Kakinada session of Congress in 1923. The 
renowned songster-patriot Pandit Vishnu Digambar 
Paluskar had come there to sing the national anthem 
Vande Mataram . Just as the session was about to 
commence, when he came forward to sing Vande Mataram , 
Maulana Saheb stopped him saying “No, you cannot sing 
that national anthem. It revolts against the spirit of 
our religion.” But the stout-hearted Paluskar refused 
to be cowed down, saying that he had come expressly for 
that purpose and he would discharge his duty. In anger 
Maulana Saheb left the place and stayed away when the 
national anthem was being sung! There was not a single 
courageous soul among the whole crowd of leaders 
assembled there that had the guts to tell him, “ Janab, 
this is our national anthem. Being the President of the 
National Congress, you should not object to its singing. 
You should not allow other considerations to come in the 
way of patriotism.” On the contrary, portions of Vande 
Mataram were thereafter dropped out to appease Muslim 

Thus, due to the utter lack of will and conviction on 
the part of our leaders to face the Muslim intransigence 
squarely from the standpoint of undiluted nationalism, 
were sown the seeds of appeasement of Muslims. In their 
phantom chase of achieving new unity and new nationality > 


Bunch of Thoughts 

our leaders raised the slogan of ‘ Hindu-Muslim unity > 
and declared that anything that stood in its way should 
be forgotten. As they dared not tell the Muslim to forget 
his separatism, they pitched upon the docile Hindu for 
all their preachings. The first thing they preached was, 
that our nationality could not be called Hindu, that even 
our land could not be called by its traditional name 
Hindusthan, as that would have offended the Muslim. 
The name 6 India’ given by the British was accepted. 
Taking that name, the ‘new nation’ was called the ‘Indian 
Nation’. And the Hindu was asked to rename himself as 
* Indian 

Hindu — the Sacrificial Goat 

The exhortation of the leaders did not stop at that. 
The Hindu was asked to ignore, even submit meekly 
to the vandalism and atrocities of the Muslims. In effect, 
he was told: “Forget all that the Muslims have done in 
the past and all that they are now doing to you. If your 
worshipping in the temple, your taking out gods in procession 
in the streets irritates the Muslims, then don’t do it. 
If they carry away your wives and daughters, let them. 
Do not obstruct them. That would be violence ! ” To 
cite an instance, in those days a Hindu girl was abducted 
by a Muslim in NWFP and the problem was posed before 
the Central Assembly where our prominent leaders were 
present. A Muslim Congress leader lightly brushed aside 
the incident saying “ After all boys are boys and girls are girls.” 
At that insulting remark not one of the Hindu leaders present 
there raised a voice of protest. None dared to ask why, 
if it was just a case of boys and girls, it always happened that 
the Muslim boys kidnapped only Hindu girls and not 
Muslim girls? On the other hand, they enjoyed the remark 
as a piece of humour ! 

Whenever the Muslims slaughtered cows to insult 
Hindu feelings, the Hindus were told that it was the 
religious right of Muslims and that, being tolerant to other 

Territorial Nationalism— II 


religions, they should not object to it. Although there is 
not a word of sanction in Quran for cow-slaughter. Pandit 
Jawaharlal Nehru had given the Muslims a written assurance 
that on the advent of swardj cow-slaughter would not be 
banned keeping in view their ‘religious sentiments’. 

Once a notable Hindu personality of those days, in a 
largely attended public meeting, declared: “There is no 
swardj without Hindu-Muslim unity and the simplest way 
in which this unity can be achieved is for all Hindus to 
become Muslims ! ” He did not even realise that then it 
would not be Hindu-Muslim unity but only Muslim unity 
as there would be no Hindu left at all ! 

To this extent, self-forgetfulness was taught to the 
Hindus. They were taught to forget their glorious history, 
to forget Rana Pratap. Shivaji, Gum Govind Singh and 
all such inspiring names and if at all their memory 
did intrude, to call them ‘misguided patriots. ’ In fact, 
history was ‘invented’ to suit their slogan of Hindu- 
Muslim unity. To give an example of one such invention, 
a well-known scholar of our country has written that 
there is hardly an instance on record to show that Hindus 
were forcibly made to embrace Islam ! Is this invention 
not something ‘super-Einsteinian’ in its originality ? And 
all this was supposed to be for the achievement of ‘Hindu- 
Muslim unity’ and therefore swardj ! The credulous and 
freedom-loving Hindu believed in all that and prepared 

himself to sacrifice his Hindu-hood, all his age-old ideals, 
heritage and aspirations, as he was told by his leaders 
that without doing this Hindu-Muslim unity was not 
possible and without Hindu-Muslim unity swardj could not 
be achieved ! One prominent leader had gone to the 

extent of saying that he would even not accept swardj 

without Hindu-Muslim unity ! 

In other words, the Hindu was told that he was 

imbecile, that he had no spirit, no stamina to stand on his 
own legs and fight for the independence of his motherland 
and that all this had to be injected into him in the form of 


Bunch of Thoughts 

Muslim blood. What a shame, what a misfortune that our 
own leaders should have come forward to knock out the 
ancient and indomitable faith in ourselves and destroy our 
spirit of self-confidence and self-reliance, which is the very 
life-breath of a people ! Those who declared ‘No swardj 
without Hindu-Muslim unity’ have thus perpetrated the 
greatest treason on our society. They have committed the 
most heinous sin of killing the life-spirit of a great and 
ancient people. To preach impotency to a society which 
gave rise to a Shivaji who, in the words of the great 
historian Jadunath Sarkar, ‘proved to the whole world 
that the Hindu has drunk the elixir of immortality’, and 
to break the self-confident and proud spirit of such a great 
and virile society has no parallel in the history of the world 
for sheer magnitude of its betrayal. 

The Bitter Fruit 

The direct result was that Hindus were defeated at 
the hands of Muslims in 1947. And who were these 
Muslims? The overwhelming majority of them were those 
who were converted to Islam at the point of sword or by 
temptations of power and pelf. That is, they were the 
progeny of that section of our society which had not the 
mental stamina or the self-respect to stand up in defence 
of their sivadesh and swadharma but preferred to join the 
enemy camp to save their skin. And w ? e, the children of 
heroic ancestors of peerless valour who for centuries braved 
and stamped out waves after waves of the invading hordes 
of Muslims, accepted defeat at the hands of such a 
people ! 

And what a disgraceful defeat at that ! During the last 
one thousand years of our struggle with those aggressors 
never had we accepted their sovereign rights over any 
part of this land. Even when they held sway over 
vast portions of our country as in the times of an Akbar 
or an Aurangazeb not a day passed without a Rana Pratap, 
a Guru Govind Singh, a Chhatrasal or a Shivaji 

Territorial Nationalism— II .. 


challenging them and asserting our national freedom. The 
same inspiring tradition of freedom struggle continued 
unabated during the rule of the Britishers also. However, 
for the first time in 1947, we gave up the fight, put an ignoble 
end to the glorious one-thousand-year-long struggle for 
national freedom, surrendered all our rights and acquiesced 
in an unchallenged domination of the aggressor over huge 
portions of our land. 

That was the bitter fruit of the continuous draining 
out of the spirit of self-confidence from the Hindus by the 
suicidal slogan of ‘no sivaraj without Hindu-Muslim unity t 
indulged in by our leaders. 

Nemesis Overtakes 

No other people in the world have so far been so 
singularly unfortunate as we Hindus in this regard. The 
leaders of various peoples have always striven their utmost 
to infuse self-confidence, to rekindle the drooping spirit 
of their people and to make them virile and conquering 
in the face of enemies. But here, we had leaders who were, 
as if, pledged to sap all manliness from their own people. 
However, this is not a mere accident of history. This 
leadership only came as a bitter climax of the despicable 
tribe of so many of our ancestors who during the past 
twelve hundred years sold their national honour and freedom 
to foreigners, and joined hands with the inveterate enemies 
of our country and our religion in cutting the throats 
of their own kith and kin to gratify their personal egoism, 
selfishness and rivalry. No wonder nemesis overtook 
such a people in the form of such a self-destructive 

Appeasement Whets Appetite 

Well, did these leaders succeed, though at such a 
terrible cost, in realising their dream of Hindu-Muslim 
unity? No! The more our leaders tried to appease the 
Muslims, the more their separatist and aggressive appetite 


Bunch of Thoughts 

was whetted. The British too set about to sharpen their 
separatist teeth and claws in a bid to set them against 
the nationalist forces. Thus the Muslims were placed in a 
position in which they were wanted by both the British 
and the nationalists and their price was rising higher and 

In 1887, Surendranath Banerjee wrote in his diary 
that in order that Congress may not appear to be purely a 
Hindu body they tried their best to bring in Muslims and 
even offered fares and other facilities to them to attend the 
Congress sessions and that in spite of all these, very few 
Muslims came. 

During the freedom struggle, once Pandit Nehru had 
undertaken in his home province a big campaign of c Muslim 
mass contact’ to win them over to our side. But the result 
was that Muslim League began to grow there in leaps and 
bounds and that very province, i.e., U. P., became the 
spearhead of disruptionist Muslim movement. 

Even as early as 1917, Congress had, in the Lucknow 
Pact, acceded to separate electorates for Muslims. Later, 
the Communal Award of 1931 allotted 33^ per cent seats 
for Muslims in the Central Legislature, though they formed 
only 24 per cent of the total population. In addition, 
Muslims were given ‘statutory’ majority in Punjab and 
Bengal, where the Muslim population figures were boosted 
in the Census to appear as more than those of the Hindus. 
And again, the number of seats reserved for Muslims was 
far in excess of even those boosted population figures. In 
the other provinces where Muslims were in a minority 
they were awarded weightage. By that they got far greater 
representation than what their population warranted. 
Still their demands went on mounting. In 1946, when 
the Central Interim Ministry was formed, the Muslims 
were given ‘parity’ with the ‘caste Hindus’ thus driving 
a wedge among the Hindus. Finally their price rose to 
such a pitch that they not only got two big slices of this 
land where they live today as complete masters with 

Territorial N ationalism — II 


plans to conquer the rest of our country, but also continue 
to remain here in sufficient numbers to act as potential 
fifth -column. 

The Blasted Slogan 

The partition of our country simultaneously with the 
quitting of the British and the advent of swaraj as claimed 
by our leaders, gave the lie direct to the slogan ‘No swaraj 
without Hindu-Muslim unity’. In fact, the relations 
between the Hindus and Muslims were never so bitter and 
estranged as in those years of 1946 and 1947. Millions of 
families were uprooted from their ancestral homes; province 
after province turned crimson by the flow of rivers of 
blood; and death, destruction and disgrace scarred the 
faces of crores of innocent human beings. Even the 
normal social intercourse which had existed between the 
two for ages was shattered during that period. It was 
precisely at that hour the British quit this land. In 
what words shall we describe ‘the farsightedness and 
statesmanship’ of those leaders who had proclaimed 
‘ No swaraj without Hindu-Muslim unity ’ ! 

The Corrective 

Even to this day, after the British have quit the land, 
we are witnessing the disastrous effects of the reactionary 
and perverted concept of nationalism. It is a matter of 
common experience that even a slight aberration at the 
start in taking a particular course leads one in course of 
time to an altogether different destination. Further, if 
once a man commits a mistake, he tends to persist in it. 
Any advice from others to give up the mistaken course 
only irritates him and makes him stick to it all the more 
obstinately. To err is human but to persist in proved and 
established error is un-human. It is the characteristic of 
an animal and not of a human being. The quality of a 
rational human being is to acknowledge one’s mistake and 
correct it with all humility with the firm resolve never to 


Bunch of Thoughts 

repeat the mistake. But unfortunately, our leaders are 
not prepared to revise and correct their territorial concept 
of nationalism which has led to the unprecedented tragedy 
of partition of our motherland, with all its continuing and 
growing dangers, and the uprooting of over two crores of 
our brethren, resulting in their indescribable miseries 
of desolation, distress and dishonour. 

This is the price we have paid and are even now 
paying for the wrong and unnatural concept of nation that 
we have adopted. Nor could anything better have been 
expected to flow out of that. The concept of territorial 
nationalism has verily emasculated our nation and what 
more can we expect of a body deprived of its vital energy? 

Once in the zoology section of a college the students 
planned to crack a joke with their old professor. They 
removed the legs of a water-bug and joined the legs of 
another species to it. They brought it to their professor 
and asked him in a puzzled tone, “Sir, we could not make 
out what this is. What new type of bug is it?” The eld 
professor examined it under a microscope and remarked 
gravely, “How is it, boys, you do not know such a simple 
common bug as this ? The name of this bug is ‘humbug’ !” 

It was this ‘humbug’ type of nationalism that was 
attempted to be vivified. It is like attempting to create a 
novel animal by joining the head of a monkey and 
the legs of a bullock to the trunk of an elephant ! It can 
only result in a [hideous corpse. It cannot be a living 
body. If at all some activity is seen in that body it is 
only of the germs and bacteria breeding in that decomposing 
corpse. And so it is that we see today the germs of 
corruption, disintegration and dissipation eating into the 
vitals of our nation for having given up the natural 
living nationalism in the pursuit of an unnatural, 
unscientific and lifeless hybrid-concept of territorial 

Therefore, if we are to rise again as a nation, we 
must correct the initial blunder which we committed in 

Territorial Nationalism — II 


accepting a newfangled idea of nationalism, which experience 
has proved to be absolutely false and ruinous. Let us 
not be deluded into a wrong track by the wily propaganda 
of interested persons. We have been sufficiently fooled 
uptill now by their exhortation that we Hindus, who 
are having a great philosophy of human brotherhood, 
catholicity of spirit and so on, should not narrow 
ourselves by the talk of Hindu Nationalism and all such 
‘communal’, ‘medieval’ and ‘reactionary’ ideas! We must 
be able to see through the game and revert to the truth 
of our nationalism as an ancient fact and the Hindus 
being the national society of Bharat, as so clearly restated 
by our revered founder when he decided the word ‘Rashtriya’ 
for our organisation. We must once again stand up 
in our true and full stature and boldly assert that we 
shall elevate the Hindu National Life in Bharat to the 
peak of glory and honour which has been its birthright 
since hoary times. 

XI Call for Courage of Conviction 

* Secularists ’ and Hindu Nationalism — Fear complex , 
root of * Hindu- Muslim bhai-bhai’ — Story with a 
moral — Ingrained conviction of Hindu Nationalism — 
Even truth requires ‘proof’. 

W E are witnessing a strange phenomenon in our country 
today. The real and positive concept of Hindu 
Nationalism is being dubbed as communal, reactionary, 
narrow-minded and so on and the unscientific, reactionary 
and harmful theory of territorial nationalism, upheld by 
our present-day leaders, is paraded as ‘secular’, ‘progressive’ 
and ‘broad-minded’. But, apart from this cloud of 
political dust that has been raised, is it true that in their 
heart of hearts the so-called ‘ secularists ’ differ fundamentally 
from us? 

At Heart All Accept, But . . . ! 

Today very eminent personalities of our country extol 
the greatness of what they call ‘ Indian ’ philosophy, ‘ Indian ’ 
art, etc. They say, ‘The highest flights of Indian philosophy 
are to be found in the Upanishads’, ‘Kalidasa is the best 
gem of Indian literature’ and so on. They declare that the 
unique contribution of ‘Indian’ thought to mankind is its 
genius to see unity in diversity and its spirit of respect 
towards all faiths and religions on the face of the earth. 


Call for Courage of Conviction 


But, what do all these statements really convey ? Is 
there anything ‘Indian’ other than what is ‘Hindu’ in 
all this? 

Once a prominent leader suggested to us, “Of course, 
we have no objection to what you propound regarding 
the Hindu Nation and all that. But why not rut the 
same diplomatically as ‘Bharatiya’ instead of ‘Hindu’, as 
the latter appears offensive these days?” And he also 
quoted the famous Sanskrit axiom, na brooyat satyama - 
priyam (one should not utter unpleasant truth;. What a 
fine way of circumventing truth ! In fact, the correct 
meaning of that phrase is otherwise. It is not that the 
unpleasant truth should be suppressed; it would only 
amount to supporting falsehood. Truth must be told but 
in a sweet manner. The truth is, that the thought for 
which we stand is correctly and unambiguously described 
by the word ‘Hindu’. Though ‘Bharatiya’ also should 
connote the same meaning, the way in which it is used 
by our leaders today lands one in confusion and leads 
one away from the truth. So, we decide not to dilute 
the truth to please or appease anybody. We do not also 
stoop to offensive language while propagating this truth. 
We take our stand on the pure and positive content 
of our national life and view all our national problems 
in that clear light. 

This truth of Hindu Nationalism has been imprinted 
on all minds, though some may not say it in so many 
words. Take the instance of Somnath. When the temple 
of Somnath was renovated and there was the consecration 
ceremony, many great leaders and scholars of our country 
had gone there, including our former President Dr. Rajendra 
Prasad of revered memory. What was the upshot of 
his speech on that occasion? He said that by rebuilding 
Somnath, we were wiping out the stains of twelve hundred 
years of slavery. What a revealing sentence ! When he 
said, ‘twelve hundred years of slavery’, who were those 
enslavers that he had in mind ? Who had broken the 


Bunch of Thoughts 

temple of Somnath? Clearly, the Muslims. To whom 
was it a point of honour and devotion? The answer 
is very clear— to the Hindus. It is one of their Jyotirlingas. 
The devastation of that temple was an insult to the 
majesty of the Hindu People and by rebuilding it, we 
have re-established that majesty and wiped out the stains 
of foreign aggression, i. e., the aggression of the Muslims. 
In that one sentence, he has unequivocally stated that 
the Hindu has been the resident of this country from 
times immemorial, that his is the national existence here 
and that it is only by the restoration of the objects of 
his worship that the stains of all foreign aggression 
in the country will be wiped out. 

So, we see that even those who talk of ‘broad-minded’ 
outlook have the same belief as we have— though they 
do not express ii straightaway. They take a roundabout 
way, but in the end, come to the same conclusion about 
the solid fact of Hindu Rashtra and about the real 
nature of the non -Hindu communities living in our 
country, especially the Muslims, who are uppermost in 
their minds. 

Once a leading Congress worker said to me, “You 
see, we cannot go on saying that this is Hindu Rashtra 
and all that very plainly, because there are four crores of 
Muslims living in this land and, in the event of Pakistan 
doing something against us, all these four crores of 
Muslims may join hands with the Pakistanis.” In reply, 
I just asked him, “Then, what has become of your 
slogan ‘ Hindu-Muslim bhai-bhai’? Is it not very clear 
from your present statement that all those phrases 
were born not out of any genuine feeling but out of 
fear of the Muslims?” Of course, he could not reply 
because that was a fact. It is this fear complex in the 
minds of those who call themselves ‘ secular % ‘ broadminded ’ 
etc., that makes them say “Let us not say ‘Hindu’ 
which will offend the Muslims into becoming hostile 
to us.” But the hostility is there. They only want to 

Call for Courage of Conviction 


appease them into not behaving in a hostile manner. 
Story and the Moral 

There is an interesting story in the MaMbMrata. Once, 
while the Pandavas with their mother Kunti were moving 
about incognito, they happened to come to a place called 
Ekachakrapuri. There they came to know that the town 
was under the control of a terrific demon called Baka. 
Once, when he was about to destroy the whole of the 
town, the people had entreated him saying, ee Do not kill 
us all now. In return for this favour, we will send you 
everyday a cart-load of rice and other edibles, two buffaloes 
yoked to the cart and the driver for your food.” These were 
the terms of the agreement. 

Now, the next part of the story is very interesting 
and illuminating. Kunti asked the people not to worry 
by saying that she would be sending one of her five sons 
who was capable of destroying that Edlcshasa. Accord- 
ingly Bhima was sent. He went with a cart-load of food 
to the place of Baka and shouted aloud, “Hallo! Where 
are you? Baka, come on. I have brought your food.” 
He let loose the buffaloes and began to eat the food 
himself with great relish. Bakasura was amazed to see 
that sight. Till then, nobody had dared to call him by 
name. They would tremble, bewail their fate and would 
only wait for death. Bakasura’s surprise grew into 
annoyance when he saw his ‘prey’ feasting upon his own 
food! Furious with rage, he dashed towards Bhima and 
began showering blows on him. But this gentleman 
continued to eat saying, “Wait a bit, let me eat”! After 
he had finished everything, he said, “Now, come on. You 
have been troubling these poor people for so many days. 
The time has now come for us to settle accounts.” And 
we know how Bhima settled the account! On the next 
morning the people saw to their utter relief the corpse 
of the dreaded Bakasura sprawling at the entrance gate of the 


Bunch of Thoughts 

These are the two w T ays of dealing with the aggressor. 
In both these wavs, the awareness that he is an aggressor 
and is hostile is there. So, whether our people go about 
saying that we will give five per cent seats, fifteen per cent 
seats, we will give so much of parity, we will partition the 
land and so on, or they stand up and say, 44 Come on, let us 
settle accounts;', in both these attitudes, there is the same 
awareness regarding his real nature of hostility. 

Thus we find that even though some people may call us 
communal and all that, still their beliefs and our beliefs 
are the same. Only, we have got the courage to say the 
truth, whereas, they try to appease and propitiate out of fear, 
of course, under the garb of ‘broad-mindedness’, ‘ secularism * 
and so on. That is all. No other difference. The conclusion 
that we arrive at is that all those communities that are 
staying in this land yet are not true to its salt, have not 
imbibed its culture, do not lead the life which this land has 
been unfolding for so many centuries, do not believe in its 
philosophy, in its national heroes and in all that this 
land has been standing for, and are, to put it briefly, 
foreign to our national life. And the only real, abiding 
and glorious national life in this holy land of Bharat has 
been of the Hindu People. 

Remember, Conviction is There ! 

In fact, the conviction of our true nationhood has been 
ingrained in our blood since hoary times. Even to this 
day that conviction is there in the heart of every son of this 
soil, though sometimes lying dormant. 

In about the year 1920, Dr. Moonje, who was in 
those days a great Congress leader, accompanied by 
Dr. Hedgewar, came to Madras on his way to meet 
Sri Aurobindo in Pondicherry. Dr. Moonje travelled in 
first-class and our Doctorji travelled in third-class almost 
as his attendant. When the train stopped at the previous 
station, Doctorji entered Dr. Moonje’s compartment to 
pack his luggage. But before he could complete that, the 

Call for Courage of Conviction 


train started. When the train reached Madras station, a 
Ticket Inspector said that he would charge Dr. Hedgewar 
for illegally travelling in first-class with only a third-class 
ticket. Dr. Moonje tried to explain, but finding the Ticket 
Inspector obstinate, he snapped angrily, “Well, do you 
not believe me? I am the master of the Railway because 
I pay the fare. You are after all a servant. You get out.” 
The Ticket Inspector also got infuriated and said, “Who 
are you to tell me? This is no Muslim country, you get 
out. ” Hearing that, both the Doctors had a hearty laugh I 
Why did he say so? Because, Dr. Moonje had a long 
beard and the Ticket Inspector mistook him to be a 
Muslim. Even an ordinary average man spontaneously 
feels that this is not a Muslim country. 

Many years ago, Govindrao Kale, the ambassador of 
the Peshwa at the court of the Nizam, came to know that 
the Peshwa had crossed the Sindhu and had carried his 
victorious sword right up to Kabul. In his letter of 
congratulations, he wrote, “I am so very happy that the 
Bhagawa Dhwaj has crossed the Sindhu once again, that all 
Muslim power has been shattered and that it has been 
once again proved that from the Himalayas to Kanyakumari, 
this is 4 Hindusthan and not a 4 Turkistan V* Equally 
with that astute diplomat of a great Hindu Kingdom 
about 150 years ago, an ordinary Ticket Inspector now 
also expressed the same conviction that this was no 
Muslim country. This is the truth. 

Even Truth Requires ‘Proof’ 

Unfortunately, some eminent personalities have tried 
to lay upon this truth a mass of illusion and falsehood and 
are trying to make the Hindus forget that they are the 
nation. Even falsehood if repeated incessantly will have 
its effect on weak minds. As the story goes, a poor 
Brahmin was once carrying a lamb in his arms. Three 
thieves, with a plan to knock it off, successively met the 
Brahmin and accosted him with the derisive exclamation 


Bunch of Thoughts 

how a pious Brahmin like him was carrying a dog in his 
arms. The credulous Brahmin brushed off the suggestion 
of the first, began to doubt at its repetition by the second 
and finally believed in it when the third repeated it again. 
He then threw away the lamb which, of course, was taken 
charge of by the thieves. 

Let us not shut our eyes to the historical fact that 
it was the scheming Britisher who, in order to perpetuate 
his stranglehold on our country, planted in our minds 
perverted notions of nationhood ir. a bid to break the 
proud and defiant spirit of the Hindus which alone 
could have posed a real threat to his domination. Even to 
this day, do we not see that there are forces inside and 
outside our country which would stand to profit by the 
subversion of this pure and intense spirit of nationalism 
which alone can effectively frustrate all their evil designs? 
And knowingly, or unknowingly, our people are also being 
swept off their feet by their insidious propaganda designed 
to land us on a suicidal track. It is our sacred duty, 
therefore, to re-establish the truth of our Hindu Nationhood, 
to remove all the debris of falsehood and make every 
Hindu realise his proud heritage of being a living limb of 
this great Hindu Nation. 

But, how can it be done? We know as a matter of 
hard experience that even truth requires to be proved, it 
needs sanction. Our Shdstras have described that sanction 
as Nigrahanugrahakshama shaJcti— a strength that upholds 
the good and destroys the evil. We know that in the 
Bkagavad-Gita, in the very first chapter, Arjuna comes 
forward with his doubts. The next chapter is a complete 
answer. After that, Sri Krishna goes on explaining what 
he has propounded in the second chapter. But Arjuna is 
not satisfied. Ultimately, when Sri Krishna manifests his 
colossal Vishwaroopa , he readily says, “ Yes, I now 
understand.” After that, he has no more queries about 
the fundamental theories of life. After the eleventh 
chapter we find Arjuna extremely receptive. Why ? 

Call for Courage of Conviction 


Because of the manifestation of that unbounded power of 
Vishwaroopa standing as the sanction behind all the divine 
precepts he had heard from Sri Krishna till then. 

Once, we invited a prominent Congress leader— who 
later became an important Central Cabinet Minister— to 
preside over one of our functions at Delhi. He accepted 
the invitation. His friends in Congress tried to dissuade 
him saying that being a Congressman he should not 
associate himself with a ‘communal' organisation like the 
R. S. S. But he assured them that he would not compromise 
his principles. He came. He saw several thousands of 
the Sangh swavamsevaks in excellent trim and uniform. A 
huge audience of about three lakhs was also present, main- 
taining perfect order and silence. After the introductory- 
talk he stood up to give his presidential speech. He said, 
“To whom else, if not the Hindus, does this land of 
Hindusthan belong? And whose life, if not of Hindus, is 
the national life of this soil?” Next day. his speech 
appeared in the newspapers. He was then naturally pestered 
with objections from his Congress colleagues. Then it is 
reported that he replied to them, “None of you would 
have spoken anything different had you also seen that 
sight ! ” And be was right too. The living manifestation 
of the power of Hindu Nation in the form of thousands 
of well-disciplined, devoted swayamsevaks standing before 
him reawakened the dormant conviction in his heart about 
our true nationhood. 

Therefore, the foremost duty laid upon every Hindu 
is to build up such a holy, benevolent and unconquerable 
might of the Hindu People in support of the age-old 
truth of our Hindu Nationhood. Our scriptures tell us 
that self-forgetfulness is adharma and awakening to the 
knowledge of one’s true self is dharma. Thus the path of 
re-establishment of dharma shown by all our great masters 
of the past is clearly the awakening of the Hindu People 
to the truth of their National Self— the glorious, effulgent 
Hindu Nationhood. 


Internal Threats 

/. the 



Muslims after Partition— Twofold strategy : direct 
aggression : swelling numbers— Our leaders’ policy, 
violence pays— The time-bomb — Forgetting nothing , 
learning nothing— Miniature Pakistans—‘ Nationalist 
Muslims’ exposed— Face Reality. 

I T has been the tragic lesson of the history of many a 
country in the world that the hostile elements within 
the country pose a far greater menace to national security 
than aggressors from outside. Unfortunately, this first lesson 
of national security has been the one thing which has 
been consistently ignored in our country ever since the 
British left this land. Wishful thinking born out of lack 
of courage to face realities, mouthing of high-sounding 
slogans by the persons at the helm of affairs to cover 
up the tragedies overtaking us one after another, and 
opportunistic alliances of parties and groups with the 
hostile elements to further their narrow self-interests, have 
all combined to make the threat of internal subversion 
to our national freedom and security very acute and real. 
First, let us take the case of Muslims. 


Internal Threats— I 


Even to this day, there are so many who say, “Now 
there is no Muslim problem at all. All those riotous 
elements who supported Pakistan have gone away once 
and for all. The remaining Muslims are devoted to our 
country. After all, they have no other place to go and 
they are bound to remain loyal.” 

Let Facts Speak 

But what are the facts? Is it true that all pro- 
Pakistani elements have gone away to Pakistan? It was 
the Muslims in Hindu majority provinces led by UP, who 
provided the spearhead for the movement for Pakistan 
right from the beginning. And they have remained solidly 
here even after Partition. In fact, the Muslims of Punjab, 
Bengal, Sind and NWFP which went over to Pakistan 
had totally rejected Muslim League in the 1937 elections. 
It was only in later years 'that, because of the wrong 
policies of our leadership, the Muslims there were pushed 
into the arms of the Muslim League. 

And again, before Partition, there were elections for 
the setting up of the Constituent Assembly. In those 
elections Muslim League had contested making the creation 
of Pakistan the election issue. The Congress also had 
set up some Muslim candidates all over the country. 
But at almost every such place, Muslims voted for the 
Muslim League candidates and the Muslim candidates of 
Congress were utterly routed. NWFP was an exception. 
It only means that all the crores of Muslims that are even 
now here, had en bloc voted for Pakistan. 

Have those who remained here changed at least after 
that? Has their old hostility and murderous mood, which 
resulted in widespread riots, looting, arson, raping and all 
sorts of orgies on an unprecedented scale in 1946—47, come 
to a halt at least now? It would be suicidal to delude 
ourselves into believing that they have turned patriots 
overnight after the creation of Pakistan. On the contrary , 
the Muslim menace has increased a hundredfold by the 


Bunch of Thoughts 

creation of Pakistan which has become a springboard for 
all iheir future aggressive designs on our country. 

Pakistan —A Continuing Aggression 

Their aggressive strategy has always been twofold. 
One is direct aggression. In the pre-independence days* 
Jinr.ah called it ‘ Direct Action ’. The first blow got them 
Pakistan. Our leaders who were a party to the creation 
of Pakistan may try to whitewash the tragedy by saying 
that it was a brotherly division of the country and so on- 
But the naked fact remains that an aggress ive Muslim 
State has been carved out of our own motherland. From 
the day the so-called Pakistan came into being, we have 
been declaring that it is a clear case of continued Muslim 
aggression The Muslim desire ever since they stepped on 
this land some twelve-hundred years ago to convert and 
enslave the entire country could not bear fruit, in spite of 
their political domination for several centuries, because the 
conquering spirit of the nation rose in the form of great and 
valiant men from time to time, who sounded the death-knell 
of their kingdoms here. But even though their kingdoms 
lay shattered, their desire for domination did not break up. 
In the coming of the British thej' found an opportunity 
to fulfil their desire. They played their cards shrewdly, 
sometimes creating terror and havoc, and ultimately 
succeeded in browbeating our leadership into panicky 
surrender to their sinful demand of Partition. 

We of the Sangh have been, in fact, hammering this 
historical truth for the last so many years. Sometime back> 
even the noted world historian Prof. Arnold Toynbee, 
came forward to confirm it. He visited our country twice, 
studied our national development at close quarters, and 
wrote an article setting forth the correct historical perspec- 
tive of Partition. Therein he has unequivocally stated that 
the creation of Pakistan is the first successful step of the 
Muslims in this 20th century to realise their twelve-hundred 
year-old dream of complete subjugation of this country. 

Internal Threats— I 


Their direct aggression, whetted by their first success, 
then turned against Kashmir. There too they met with 
success, though partial. One third of Kashmir continues 
to be in their clutches even to this day. Now Pakistan is 
trying to gobble up the rest cf Kashmir also with the help 
of powerful pro-Pakistani elements inside Kashmir. 

Pursuing Jinnah’s Dream 

The second front of their aggression is increasing their 
numbers in strategic areas of our country. After Kashmir, 
Assam is their next target. They have been systematically 
flooding Assam, Tripura and the rest of Bengal since long. 
It is not because, as some would like us to believe, East 
Pakistan is in the grip of a famine that people are coming 
away into Assam and West Bengal. The Pakistani 
Muslims have been infiltrating into Assam for the past fifteen 
years. Does it mean then that famine has been stalking East 
Pakistan all these fifteen years? They are entering Assam 
surreptitiously and the local Muslims are sheltering them. 
As a result, the percentage of Muslims there which was 
only 11% in 1950, has now more than doubled. What else 
is this but a conspiracy to make Assam a Muslim majority 
province so that it would automatically fall into the lap 
of Pakistan in course of time? 

In the anti-Bengali riots (1960) that rocked Assam, the 
Muslim population and the Muslim ministers, as usual, 
played their treacherous game. They set up Assami Hindu 
against Bengali Hindu and vice versa as it suited their designs 
and carried sword and fire into Hindu hearths and homes 
in their bid to oust the Bengali Hindus. By this, they 
increased their percentage in relation to the Hindus in that 
province. Certain things which have happened there are 
tell-tale. Many were the cases where the house of a 
Bengali Muslim gentleman was safe but the houses of Bengali 
Hindus on either side were burnt down. Papers also have 
reported that some persons were arrested while trying 
to carry away looted property to East Pakistan. It is 


Bunch of Thoughts 

a patent fact that Muslims from East Pakistan had poured 
into Assam in truckloads to carry out their designs. When 
we remember that Kashmir and Assam were to have formed 
part of the Pakistan of Jinnah's dream, their plan of action 
becomes clear as daylight. 

It would be suicidal on our part to dismiss their plan 
of realising the dream of Jinnah as mere wishful thinking. 
And so did we, at one time, dismiss Jinnah’s demand for 
Pakistan as ‘fantastic'. But all the same, it is now a 
stark reality. Their hectic activities of collecting arms 
and ammunition are going on unabated. Their meetings 
in masjids and incitement to violence are dangerouly on 
the increase. A few years back the Police Commissioner 
of Calcutta had warned that the Nakhoda masjid alone 
had stored sufficient arms and ammunition to blow up half 
of Calcutta and unless the masjid was searched and cleared 
of the dangerous stuff, maintaining public peace in 
Calcutta was well-nigh impossible. For this courageous 
warning he was at once transferred from Calcutta! The 
bomb explosions going on in Delhi and several other places 
in the country are a glaring proof of their subversive 
preparations — if proof be needed even after the history of 
a thousand years of their naked aggression. 

They are especially emboldened in all their nefarious 
designs by the fact that the present-day leadership is too 
weak to put a strong check on them. They remember 
very well that their acts of violence and bloodshed in 
Calcutta, Noakhali and Tippera had unnerved our leaders 
and made them succumb to bartering away the unity of 
our motherland and handing over a part of the country 
to them. Even to this day they see that goondaism 
pays rich dividends at the hands of our present leader- 

An incident happened in the wake of the massacres 
and mass expulsion of Hindus from East Bengal in 1950. 
It was precisely at that period that a series of riots broke 
^out in many parts of Bengal, Bihar, Uttar Pradesh and 

Internal Threats— I 


Delhi. Our Government suffers form a strange obsession 
that wherever there is a ‘communal riot’ there must be the- 
hand of R. S. S. in it! Accordingly, the U. P. Government 
clamped some of our workers behind bars. Then I happened 
to meet Sardar Patel for some other reason. I naturally 
inquired why our persons were arrested. He replied that 
the U.P. Government had received reports that the Sangh 
workers were responsible for all those disturbances. Then 
I told him, “ If you had observed the position of the areas- 
where the disturbances have taken place, it would have been 
clear to you that they are the same as those that Jinnah 
had demanded as a corridor to join West and East Pakistan. 
Further, these riots have coincided with the mass 
expulsion of Hindus from East Bengal. The only meaning 
is that they want to browbeat our Government into 
yielding to their demand of that corridor.” Sardar Patel 
remained silent for a minute and then said, “Yes. There 
is truth in what you say.” Needless to say, all our workers- 
were released soon after. We were fortunate that we had 
in Sardar Patel a person with an iron will to face the reality 
in those days. 

The Time-Bomb 

Sardar Patel was aware that Western U.P. had 
continued to be a powerful Muslim pocket as before. He 
did not want that it should be linked to West Pakistan by 
a continuous Muslim belt. Hence he had taken due- 
precautions to see that the Muslims driven out of East 
Punjab after Partition did not resettle anywhere near West 
Punjab so as to form a continuous Muslim chain from 
West Pakistan to U.P. But, on account of pressure from 
Acharya Vinoba Bhave, Muslims were allowed to resettle 
first in Gurgaon district. Now, over four lakh Muslims have- 
resettled in those regions. 

There are sure signs that an explosive situation similar 
to that of 1946-47 is fast brewing and there is no knowing: 
when it will blow up. Right from Delhi to Rampur and 


Bunch of Thoughts 

Lucknow, the Muslims are busy hatching a dangerous plot, 
piling up arms and mobilising their men and probably 
biding their time to strike from within when Pakistan 
decides upon an armed conflict with our country. And 
when they do strike, it is very likely that even Delhi may 
be rocked to its foundations unless we wake up in time to 
nip the mischief in the bud. Not that our leaders do not 
know it. The secret intelligence reports reach them all 
right. But it seems they have in view only elections. 
Elections mean vote catching, which means appeasing 
certain sections of people having a solid bloc of votes. 
And the Muslims are one such solid bloc. Therein lies 
the root of all this appeasement and consequent disastrous 

Forgetting Nothing, Learning Nothing 

Muslim League has again raised its ugly head in the 
South. The creation of Pakistan woke up the Hindus in the 
North, at least for the time being, to the danger of Muslim 
League. So the League leaders shifted their headquarters 
to the South. Now they have come out with the statement 
that they have been carrying on their activities all these 
years in secret. The mass agitation in Kerala which brought 
down the Communist Government, gave them a golden 
opportunity to come out in the open. The elections that 
followed proved to be a windfall for them. The Congress, 
learning nothing from its past experience of placating the 
Muslim League which had landed our country in the cala- 
mity of Partition, once again stretched its arms to embrace 
that treacherous party during elections. And in order to 
Justify their blatantly anti-national move, Pandit Jawaharlal 
Nehru even gave the Muslim League a clean certificate 
of patriotism saying that it was not the old Muslim 
League but a new patriotic party devoted to their 
community and religion l What a marvellous definition of 
patriotism! But to his misfortune, on the very next day, 
the All -India President of the Muslim League came out 

Internal Threats— I 


with the statement that theirs was the same old party with 
not a shadow of change ! Now in Kerala, they openly 
propagate for an independent ‘Moplanadh 

In these developments, one almost sees over half-a- 
century-old happenings coming to life once again. During 
the twenties, in a bid to win the friendship of Muslims, our 
leaders had called upon the Hindus to take up the Khilafat 
movement (a movement against the British who had 
dethroned the king in Turkey) as their own. In Kerala 
too, Hindus came forward with men and money' to help 
the movement. But the Muslim wrath against the British 
soon developed into a jehad against the Hindu ‘kafirs* 
carrying with it all the usual atrocities of Muslim barba- 
rism like killing, burning, molesting, looting and forcible 
conversions. When the news of these hair-raising atroci- 
ties reached and shocked other parts of the country, an 
eminent leader came out in open appreciation of those 
heinous Muslim criminals, calling them ‘brave Moplas’ I 
Let us just compare those words with the words of the 
present leaders speaking of them as ‘patriotic' and we will 
get an idea of the long suicidal stupor which has deadened 
all our faculties of national alertness and security. 

Everywhere the Muslims are being abetted in their 
separatist and subversive activities by our own Govern- 
ment, our leaders and political parties. Take the case of 
Calcutta riots which occurred in the wake of the holocaust 
of Hindus in Khulna, Narayanganj and Dacca areas of 
East Pakistan in 1963. Our own men in power tried to 
paint it as a reaction to those East Bengal riots. But what 
are the facts ? It was the Muslims in Calcutta who first 
started the attack on a peaceful procession of students. And 
it was again they who set fire to the grand exhibition pandal 
erected in connection with the Swami Vivekananda cente- 
nary celebrations and destroyed the precious exhibits. 
Can anyone in his senses believe that the Hindus of 
Calcutta could have destroyed a pandal containing Swami 
Vivekananda’s exhibits? It was only after the Muslims 


Bunch of Thoughts 

began perpetrating such vandalism that the Hindus rose to 
defend themselves. Thus the Calcutta riots were, beyond 
a shadow of doubt, only an extension of— and not a reac- 
tion to— the riots in East Bengal. 

But our Government, as usual, following in the foot- 
steps of their erstwhile British masters, came down upon 
the Hindus with a heavy hand and shot them indiscrimi- 
nately. One of our Central Ministers even declared, 
“Every Muslim life is sacred to us”, whereas every life 
ought to be a sacred trust with any Government worth the 
name. He even boasted that more Hindus were killed in 
police firing than Muslims. By this statement he had only 
betrayed the real mind of the Government in the matter. 
That, in fine, is how things are going on in our own 

Countless ‘Miniature Paki stans ’ 

In fact, all over the country wherever there is a masjid 
or a Muslim mohalla, the Muslims feel that it is their 
own independent territory. If there is a procession of 
Hindus with music and singing, they get enraged saying 
that their religious susceptibilities are wounded. If their 
religious feelings have become so sensitive as to be irritated 
by sweet music then why don’t they shift their masjids to 
forests and pray there in silence? Why should they insist 
on planting a stone on the roadside, whitewash it, call it 
a prayer spot and then raise a hue and cry that their 
prayers are disturbed if music is played ? 

Some years back, an Arab Muslim moulvi who was on 
a visit to our country was requested to recite Quran as 
they do in their country. To that he replied, “There we 
sing to the accompaniment of harmonium, tabor and such 
other musical instruments. Here if I do that, the local 
idiotic Muslims will cut me to pieces!” Is it not obvious 
that the so-called religious susceptibility of the Muslims 
here regarding music has nothing to do with religion or 
prayer but is solely motivated with a view to picking up 

Internal Threats —I 


quarrel with the Hindus and establish their own little 
independent cells? 

How is it that they dare to carry on these offensive and 
anti-national practices openly ? It is because our Government 
too overtly and covertly supports them. Though the 
High Courts have upheld the fundamental right of the 
citizens to go in procession with band in all public roads, 
the Government, under the cover of discretionary powers 
vested in the executive for regulating processions in the 
interest of peace and order, often prevents the Hindus 
altogether from taking out processions in streets where 
masjids happen to be situated. That could set the 
premium on those who want to violate peace. And peaceful 
citizens, in the enjoyment of their inherent rights as 
citizens, are the prey of such violations. The law-abiding 
citizens are told to restrict themselves, and those who are 
out to indulge in violence are given a free hand to do 
what they like. This is in a way admitting, though 
indirectly, that within the country there are so many 
Muslim pockets, i. e., so many ‘miniature Pakistans’, where 
the general law of the land Is to be enforced only with 
certain modifications and the whims of the miscreants 
have to be given the final say. This acceptance, indirect 
though it may be, implies a very dangerous theory fraught 
with possibilities of destruction of our national life 
altogether. Such 4 pockets ’ have verily become centres- 
of a widespread network of pro-Pakistani elements in 
this land. 

Instances Galore 

To cite an example, there was a riot in Malegaon 
(1963) in Maharashtra. The idol of Ganesha was being- 
taken in procession for immersion. The Muslims attacked 
it. There was a skirmish. The Government, as usual r 
came forward to establish law and order, and took into 
custody scores of leading Hindu gentlemen as though 
they were responsible for the outbreak of the lawlessness l 


Bunch of Thoughts 

Later, I had occasion to meet one important high-up in 
that State. I said to him, “This incident took place at 
about 9 or 10 o’clock in the night. The very next morning 
the Pakistan radio broadcast that there had been ‘a great 
genocide of Muslims’ in that particular town! How did 
Pakistan come to know about the affair within these few 
hours? There must be some pro-Pakistani gentleman with 
a transmitter and he must be in constant touch with Pakistan.” 
He said, “Yes, that is the only possibility.” Then I asked 
him, “Do you know that the reports of even the in-camera 
conferences that go on in the Prime Minister’s house which 
are supposed to be very confidential often go to Peking 
and Rawalpindi the very same night?” He said, “Yes, 
I am aware of it.” 

The conclusion is that, in practically every place, 
there are Muslims who are in constant touch with Pakistan 
over the transmitter enjoying not only the rights of an 
average citizen but also some extra privileges and extra 
favour because they are ‘minorities’! Our C. I. D. department 
seems to be more concerned about patriotic persons than 
about such elements as are trying to undermine our very 
national existence! 

Sometime back an M. L. A. threw a challenge in the 
U. P. Assembly that several transmitters were active in 
Lucknow City alone and that he would guide the police— 
if they dared — to trace them. So far the Government does 
not seem to have heard him at all! No wonder the 
• enemy agents carry on their nefarious schemes merrily as 
if the Government itself is on their side ! Such elements 
may be there even in positions of high responsibility and 
strategic importance. We are sitting as if on a volcano, 
feeling that all is well with our ‘ secular world 

The Great ‘Nationalist Muslims’ 

Let us at least now wake up, look around and under- 
stand the true significance of the words and actions of 
■even the very eminent Muslims. Their own statements 

Internal Threats— I 


have exposed the greatest of the so-called 4 nationalist Muslims > 
in their true colours today. 

Maulana Mohammed Ali, the right hand man of Mahatma 
Gandhi in the early days of freedom struggle, had announced 
in public, not once but repeatedly, that the worst sinner and 
debauchee among the Muslims was, in his eyes, far superior 
to even Mahatma Gandhi! 

I had once an opportunity to talk to a great scholar of 
the Sufi sect in our country. Ke said that the only way to 
meet the challenge of the godless philosophy of Communism 
was to mobilise and bring together all men having faith in 
God to whatever sect or religion they might belong. I asked 
him, “What is that common plank on which all can come 
together?” Without a moment’s hesitation he replied, 
“Islam”! That is how the minds of even their so-called 
scholars and philosophers work! 

The greatest ‘nationalist Muslim’ of our times, 
Maulana Azad too in his last days gave out his mind in 
the book ‘India Wins Freedom’ in unmistakable terms. 
Firstly, the whole of the book, from start to finish, is an 
unabashed egocentric narration which depicts all other 
leaders including Gandhiji, Nehru etc., as simpletons and 
Patel as a communalist. Secondly, he has not a single 
word of censure for the heinous massacres and atrocities 
committed by Muslims on Hindus in various places like 
Calcutta, Noakhali etc. More than all, the entire burden 
of his opposition to the creation of Pakistan was that it 
would be against the interests of Muslims ! In effect, 
Azad says, the Muslims were fools in following Jinnah, as 
thereby they got only a fraction of the land whereas if they 
had followed his advice they would have had a decisive voice 
in the affairs of the entire country in addition to all the 
benifits of Pakistan ! Even Sri Mehrchand Mahajan, Ex-Chief 
Justice of the Supreme Court, has come out with the same 
comments about that book. For instance, he says, “The 
Maulana was more shrewd than Mr. Jinnah. Left to [him, India 
would have become virtually a Muslim- dominated country. ” 


Bunch of Thoughts 

Tace Reality 

Even today, Muslims, whether in high positions of the 
Government or outside, participate openly in rabidly anti- 
national conferences. Their speeches too carry the ring of 
open defiance and rebellion. A Muslim Minister at the 
Centre, speaking from the platform of one such conference, 
warned that unless the Muslim interest was well-protected the 
story of Spain would be repeated here also, meaning thereby 
that they would rise in armed revolt. 

They have now been emboldened to such an extent that 
they are not only contesting elections in the name of the 
Muslim League in several provinces but are invariably raising 
the slogan c Pakistan Zindabad ’ in their public meetings and 
processions. For them, only those areas in which their 
unbridled sway is established are ‘ Pak ’, i.e., holy, and the rest 
of Bharat where they are living and flourishing is ‘na-Pak’, 
i.e., unholy. Can any son, however debased and depraved he 
may be, ever call his mother unholy and sinful ? And still, 
we are asked to believe that such elements are the sons of this 
soil ! 

Let us cry a halt, before it is too late, to this long 
and suicidal spell of wishful thinking and come to grips 
with the cruel realities of the situation keeping the 
interests of national security and integrity as the one supreme 


Internal Threats 

2. the c lit nil- an. J 

Under < humanitarian * mask— Irreligious and political 
tactics— Niyogi Committee’s verdict — Activities in 
Nagaland, Kerala etc.— Same story the world over - 

S O far as the Christians are concerned, to a superficial 
observer they apper not only quite harmless but as 
the very embodiment of sympathy and love for humanity! 
Their speeches abound in words like ‘service 5 and ‘human 
salvation 5 as though they are specially deputed by the 
Almighty to uplift humanity ! Everywhere they run schools 
and colleges, hospitals and orphanages. The people of our 
country, simple and innocent as they are, are taken in by 
all these things. But what is the real and ulterior motive 
of Christians in pouring crores of rupees in all these 
activities ? 

The Claw Bared 

Our late President, Dr. Rajendra Prasad, had once 
gone to Assam. He visited the schools and hospitals that 
the Christian missionaries had established in those hilly 
regions and expressed his appreciation. But he also 
advised them at the end, “You have no doubt done very 



Bunch of Thoughts 

good work. But do not exploit all these things for the 
purpose of proselvtisation.” But the missionary who spoke 
next bluntly said, “If we had been prompted to do all this 
by mere humanitarian considerations, why should we have 
come all the way here ? Why should we have spent so much 
money? We are here for only one reason and that is to 
increase the number of followers of our Lord Jesus Christ.” 
They are very clear about it. 

Towards that end they feel that every tactics, however 
foul, is fair. The various surreptitious and mean tactics 
they employ for conversion are all too well known. There 
is the case of a village where, in the last census, the Christian 
missionaries got the whole population entered as Christians. 
When the mischief was known and the people there protested* 
the Christian missionaries told them, “Nothing can be 
done now. You have been registered as Christians in 
Government records. So you have to behave hereafter only 
as Christians.” The poor Hindu villagers, cut off from the 
support and succour of the indifferent Hindu Society, believed 
in their words and embraced Christianity. It is through 
such tactics that they are swelling their numbers day in 
and day out. 

Many leading Christian missionaries have often 
declared unequivocally that their one single aim is to 
make this country 4 a province of the Kingdom of Christ’. 
The Archbishop of Madurai has said, as reported in 
4 Vedanta Kesari’ of Madras, that their sole aim is to fly 
the flag of Christ over the whole of Bharat. Even during 
the recent 4 Eucharistic Congress 5 at Bombay, Cardinal 
Gracias bewailed that after centuries of proselytising 
in Bharat the Catholics were only six million and the 
overwhelming majority remained Hindus. He exhorted his 
followers that every one of them should hereafter feel 
himself a missionary in the cause of proselytisation. 
What does all this mean? It means that all the people in 
this country should be converted to Christianity. That 
is, their hereditary religion, philosophy, culture and way 

Internal Threats — II 


of life should be demolished and they should become absorbed 
in a world federation of Christianity. 

Religion or Polities? 

The way they are behaving towards other people forces 
us to conclude that the modern proselytising religions have 
very little of true religion in them. In the name of God, 
Prophet and religion, they are only trying to further their 
political ambitions. In true religion there need be no 
proselytisation, no change in the way of worship. Our 
religious missionaries who reached distant lands in ancient 
times did not force their religion on other people. On 
the contrary, without negating their mode of worship, our 
great teachers tried to make it more sublime by fortifying 
it with an all-comprehensive philosophy, to inculcate in 
them noble and chaste qualities of head and heart and 
make them better devotees in their own form of worship. 
That was real dharma. 

The concept of religion as propagated by the Christian 
missionaries is really amazing. Once I met a missionary. 
He gave me a book written by an Archbishop in England 
and told me that the book would make the nature of 
their work clear to me. I read it. When I returned it 
to him, he asked me with quite an interest, “ How is 
the book?*’ I replied, “If such is your Archbishop, what 
about you? ” That startled him. I pointed out to him 
some passages in that book which said that to attain 
God it is enough if one prays twice a day and attends 
the church on Sundays and that during the rest of the 
time there is no harm in indulging in any kind of physical 
pleasures and enjoyments. These w'ords are, in fact, 
totally opposed to the sublime teachings of that great seer, 
Jesus Christ. 

Even St. Paul, the great disciple of Christ, has said, 
as quoted by Lokamanya Tilak in his Gita Rahasya , “ How 

can it be a sin if by uttering falsehood I add to Your 
< God’s) Glory?” No wonder, the present Christian 


Bunch of Thoughts 

missionaries have made full use of that statement to 
further their nefarious designs. Truly has it been said* 
“ There was but one true Christian, and he died on the 
Cross ! ” 

The Impartial Verdict 

Their activities are not merely irreligious, they are also 
anti-national. Once I asked a Christian missionary why 
they abused our sacred scriptures, gods and goddesses. 
He said frankly, 46 Our aim is to knock out the faith 
from the heart of the Hindu. When his faith is shattered* 
his nationalism is also destroyed. A void will be created 
in his mind. Then it becomes easy for us to fill that void 
with Christianity.” 

Some years back, the Madhya Pradesh Government 
appointed a committee to report on the activities of these 
Christian missionaries. The Chairman of the Committee* 
Sri Niyogi, was a highly respectable retired High Court 
Judge, not belonging to any group or party. The Committee 
members toured the whole of Madhya Pradesh and met 
the converted Christians, missionaries and other people. 
They also visited many churches. On the basis of all 
these personal investigations, the Committee prepared a 
lengthy report. The substance of that report is : “ All the 
philanthropic acts of the missionaries are simply a mask 
for carrying on proselytising activities, sometimes by 
intimidating and sometimes by tempting the simple folk. 
At the root of these activities is their ambition to carve out 
a separate Christian State for themselves on the strength 
of their numbers. They are spending countless crores of 
rupees for that single purpose. ” 

For a ' Padrestan’ 

The creation in Assam of ‘Nagaland' is a glaring 
example in point. That the open rebellion going on in 
the Naga Hills is all engineered by the Christian 
missionaries was accepted even by Pandit Nehru. But 

Internal Threats — II 


our Government is never tired of telling the country time 
and again that ‘peace’ has been established there, only to 
be followed on the next day by the news that some train 
was looted, some bridge was blown up or some of our army 
men were ambushed and killed! When it was asked in 
Parliament how the rebels had come in possession of such 
large quantities of arms and ammunition, the reply given 
was that, during the last war, when the Japanese were 
fleeing, being unable to carry the load of arms, they threw 
them away in the jungles and the Nagas took possession of 
them. But a report had appeared in the press that 
during one of the clashes with our military some rebels 
were killed and their arms were captured. The arms were of 
the latest American make with an imprint of the year of 
manufacture. It was 1955 and 1956 ! And we are asked by our 
leaders to believe that the Nagas had secured those American 
arms made in 1955 and 1956, as far back as 1914! 
It is reported that the Nagas are in possession of even 
anti-aircraft guns of the latest model. It is also evident 
how these arms must have come into their possession. The 
American arms which come to Pakistan are handed over to 
the Christian missionaries in Assam. 

Thus the revolt has continued and for the time being, 
our leaders have partly accepted their demand and set up 
Nagaland. The ominous feature about it is that it is 
under the direct charge of the Foreign Ministry and not of 
the Home Ministry which governs all other States in our 
country today. The pressure under which this concession 
was made is still continuing. This pressure is of two 
types. One is the internal rebellion which is still continuing 
and gaining momentum in view of the partial success they 
have achieved. Even after the decision to form Nagaland, 
one of our planes was shot down. The second type 
of pressure is international. We know that Phizo, the 
rebel Naga leader, disappeared from our country with the 
help of Pakistan and some others and went to England. 
He was given asylum by a noted Christian missionary. 


Bunch of Thoughts 

Michael Scott, who abetted him in making various 
statements damaging our reputation. Our leaders, who 
are oversensitive with regard to their international reputa- 
tion — whatever it may be ! — thought it better to give 
a Nagaland than stake their reputation as peace-makers 
in the world. And now they have started 4 peace talks * 
with the Naga rebels with a view to giving them greater 
autonomy, and included that gentleman Michael Scott in 
the ‘peace mission’. To shc-w themselves off as peace- 
makers, partition of the country seems to be a very cheap- 
price for our leaders. Since that international pressure 
is also mounting, it will be little wonder if at no 
distant date Nagaland is separated and formed into an 
independent State ridden and dominated by the Christian 

Agents of World Strategy 

There is already the demand for another separate Hill 
State round about Shillong in Assam inspired by the 
Christian missionaries. They are also carrying on agitation 
for a separate ‘Jharkhand’ in Bihar. Of course, our leaders 
have categorically stated that their demands are fantastic 
and cannot be met. But we cannot be sure of what will 
happen in future. Because our experience tells us that 
whenever our leaders vehemently denounce a particular 
demand as fantastic, anti-national and so on, then it is a 
sure indication that they have already made up their mind 
to accede to it ! That has been our uniform experience right 
from Partition down to the formation of Nagaland. 

Then in Kerala, during the people’s agitation against 
the Communist Ministry, the Christian leaders used to 
say that it was a life and death struggle for the Christian 
Missions in Kerala. They also went to the extent of saying, 
“ Kerala shall be ruled either by the Catholics or by the 
Communists. And we want to rule.” 

In a pamphlet circulated at an international gathering, 
of Christian Fathers in Europe some years ago, a detailed 

Internal Threats — II 


plan was put forth to start centres of Christian influence 
all along our coast and right across the country through the 
Vindhyas and the Satpuras. That was the first stage of 
the plan — to surround the Southern peninsula and make it 
Christian-dominated. Then the whole of the Himalayan 
belt was to be captured in the second sweep. 

Sometime back, the news had leaked out in papers 
that an agreement had been reached between the Christian 
missions in our country and the Muslim League that the 
two should join together and between themselves partition 
the country, the whole of the Gangetic plain between Punjab 
and Manipur going to the Muslims and the Peninsula and 
the Himalayas to the Christians. 

A few years ago, there was an All-India Conference of 
Christians wherein they were called upon to pledge them- 
selves to establish Christian Empire in Bharat. And one 
of our Central Ministers was present there to bless the 

Such is the role of Christian gentlemen residing in our 
land today, out to demolish not only the religious and 
social fabric of our life but also to establish political domina- 
tion in various pockets and if possible all over the land. 
Such has been, in fact, their role wherever they have 
stepped— all under the alluring garb of bringing peace and 
brotherhood to mankind under the angelic wings of Jesus 
Christ. Jesus had called upon his followers to give their 
all to the poor, the ignorant and the downtrodden. But 
what have his followers done in practice? Wherever they 
have gone, they have proved to be not ‘blood-givers’ but 
£ bloodsuckers ’ ! What is the fate of all those lands 
colonised by these so-called disciples of Christ? Wherever 
they have stepped, they have drenched those lands with the 
blood and tears of the natives and liquidated whole races. 
Do we not know the heart-rending stories of how they 
annihilated the natives in America, Australia and Africa? 
Why go so far? Are we not aware of the atrocious history 
of Christian missionaries in our own country, of how they 


Bunch of Thoughts 

carried sword and fire in Goa and elsewhere ? 

There is the story of 4 Saint ’ Xavier, who used to 

experience the highest joy of his life when he used to 

see the new coverts trampling upon their former gods and 
goddesses, razing their temples to the ground and insulting 

their own parents and elders who remained Hindus. And 

even as recently as during the Congress rule (a de facto 
Christian rule!) in Kerala after the quitting of the British, 
hundreds of ancient and sacred Hindu temples, including 
the famous one at Shabarimalai, were desecrated and their 
idols broken by the Christian vandals. It is the same 
Christian fanatics who smashed the Vivekananda Memorial 
Tablet on the Vivekananda Rock at Kanyakumari. Such 
are the men who come to us to preach that Christianity 
would shower bliss of peace and milk of human kindness 
on humanity ! 

So long as the Christians here indulge in such activities 
and consider themselves as agents of the international 
movement for the spread of Christianity, and refuse to offer 
their first loyalty to the land of their birth and behave as 
true children of the heritage and culture of their ancestors, 
they will remain here as hostiles and will have to be 
treated as such. 


Internal Threats 

3 . tilt C0ttlH1.UM.lltl 

How Communism strikes root— Wrong approach of the 
West — Reactionary remedies ; Bhoodan — Danger of 
Socialism— In the footprints of China— Revive national 

A FTER the British quit this land and we became free to 
shape our future national set-up, the discussion of 
various theories and ‘isms’ has become a live issue for us. 
No doubt we have opted for the Western type of democratic 
set-up. But have we been able to reap its beneficial fruits 
after all these years of experimentation ? Instead of 
symbolising the collective will of the people, it has given 
rise to all sorts of unhealthy rivalries and forces of selfishness 
and fission. 

Preparing Ground for Communism 

A serious failure of democracy in our country is the 
growing menace of Communism which is a sworn enemy 
of democratic procedure. In a bid not to be left behind 
the Communists in their economic appeal to the masses, 
our leaders are only making Communism more respectable 
by themselves taking up the Communist jargon and the 
Communist programmes. If the leaders imagine that they 



Bunch of Thoughts 

will be able to take away the wind out of the Communist 
sail by such tactics, they are sadly mistaken. 

They also feel that economic development is the only 
defence against Communism. It is the constant dinning 
into the ears of the masses the promise of ‘higher 
standards of life’, thus raising their expectations at a time 
when they cannot possibly be satisfied, that is aggravating 
the sense of frustration and paving the way for popular 
discontent and chaos. Nowhere do we find the appeal to 
higher sentiments like patriotism, character and know- 
ledge; nor is there any stress on cultural, intellectual 
and moral development. It is only in such imbecile and 
despairing minds that the seeds of Communism strike 

Adding Fuel to the Fire 

The approach of the Western countries to the menace 
of Communism is also adding its own share in giving a 
fillip to the spread of Communism here. America believes 
that mere dollar aid will solve the problem of Communism. 
As experience has shown in the case of China and now 
Viet Nam, such aid will be of little avail without a 
corresponding buliding up of national character and 
morale. They countrywide propaganda that accompanies 
each one of their economic aids is only aggravating the 
‘economic consciousness’ of the masses to the exclusion of 
those aspects that form the real backbone of a free and 
democratic life. 

The Westerners also suffer from a strange hallucination 
that the old Hinduism must go if our country is to be saved 
from Communism. They feel that Christianity alone can 
stem the tide of Communism. Once, Arnold Toynbee had 
truly described Communism as a ‘Christian heresy’ and 
strangely enough it is he who has now come forward to say 
that Christianity is the one answer to Communism. How 
can Christianity solve a problem which came up as a 
reaction due to its own deficiencies ? Those who think 

Internal Threats — III 


Christianity alone can save this 4 heathen country ’ should 
pause and ponder why Russia, the most orthodox country 
of Christendom, disowned Christ. In our own country, 
is it not significant that the province where the Christian 
population and influence is the greatest, Kerala, is also 
the biggest Communist pocket? If the Westerners 
believe that by pouring men and money to convert 
Hindus to Christianity they will save this country from 
Communism, they are only labouring under a suicidal self- 
deception. Because, the spread of Christianity shatters 
the ancient faith and nationalism of the people, and 
Communism takes root only where faith is shattered. That 
has been the major psychological factor in the growth 
of Communism. 

When Faith Goes Communism Comes 

Man does not live by bread alone. He must have a 
faith to live by and die for. Without such a faith life loses 
its direction and meaning, and man begins to drift. He 
feels lost. It is an impossible state of being. Till the rise 
of science, Christianity provided the necessary faith for 
European life. But science made mincemeat of Christianity. 
It blasted the Christian concept of time, space, life and the 
world. However, Europe lost one sheet-anchor but gained 
another. It lost its faith in religion but gained a new faith 
in science. Indeed, science became its new religion. Then 
people believed science to be omniscient and omnipotent as 
any God thought of in any religion. 

However, within a course of some centuries, science 
began disproving itself. The scientists began to confess 
their ignorance of the Universe. Einstein, than whom 
there has been no greater scientist in recent times, admitted 
the existence of a Reality beyond the reach of physical 
sciences. Thus, from the omniscient mood of the Victorian 
Era, the scientists felt themselves no more than picking 
pebbles on the shore with a whole ocean of knowledge lying 
unexplored before them. This collapse of faith in science 


Bunch of Thoughts 

left the Western man rudderless on an unexplored sea. 
The old faiths were dead and no new faiths were in sight. 
It was in this situation of vacuity of faith that some 
specious faiths came to fill the gap. One such faith was 

So any attempt, from whatever quarter, to uproot our 
ancient and life-giving faith, a faith which has sustained us 
and produced the finest flowers of human culture, is bound 
to bring about sure national disaster. 

Danger of Reactionary Approach 

Various are the attempts going on to neutralise the 
appeal of Communism in our country. Some people feel 
that the Bhoodan movement launched by Vinobaji will 
take away the appeal of Communism. On the contrary, 
with its Communistic slogan of * land to the tiller 5 and with 
threats like, “If you do not give of your own accord. 
Communists are bound to come up and take away your all 
by force” by some of his shortsighted followers, it will only 
give rise to an impression in the mass mind that after all 
Communism is correct and is inevitable. It will be an 
indirect sanction for Communism. Further, the masses 
will have a suspicious feeling that all such movements 
which come up in the name of their uplift are only half- 
hearted and deceptive. They may very well say, “Now 
that the Communists are making headway, you want to 
come forward with all these reforms and promises! We 
would rather prefer the blunt Communists. They are 
at least honest and bold. They mean what they say and 
we can believe them.” Thus, contrary to expectations, 
this movement may pave the way for Communists. In fact, 
to work merely with a view to counteracting Communism is’ 
always dangerous. It is only the inculcation of a right and 
positive faith that can make the masses rise above the base 
appeal of Communism. 

There are again some who feel that the growth of 
Communism is inevitable so long as economic disparity 

Internal Threats — III 


persists. But the fact is, enonomic disparity is not the real 
cause for mutual hatred on which the Communists thrive. 
The idea of dignity of labour is not properly imbibed by our 
people. For example, a rikshawala who gets a daily earning 
of 3 to 4 rupees is addressed as 4 a fellow ’ and a clerk getting 
but Rs. 60 a month is addressed as ‘Babuji’. It is this 
disparity in outlook spread in all walks of our life which 
creates hatred. This is a recent perversion that has entered 
our life. In our philosophy, there is no distinction of high 
or low in one’s karma , i.e., duty. Every work is the worship 
of the same Almighty in the form of society. This spirit 
has to be once again revived. 

4 Socialism by Ballot’ 

The threat of Communism has become real from another 
quarter in our country. And that is by the present policy 
of our Government who have declared ‘Socialism’ (same 
in content as Communism and differing only in the method 
of achievement) as their goal. In the first place, our 
leaders say that they will achieve Socialism by the ballot- 
box and not by the bullet as was done in China and Russia. 
That only means that there is a difference between the 
people in China and Russia, and the people in our country. 
In China and Russia, probably the people were alive and 
kicking and therefore they had to be cowed down by the 
bullet. Here, our people are docile hero-worshippers. If 
the hero comes and says, “My dear friend, come on, bend 
forward, I want to behead you”, our people will certainly 
bend forward and offer to be beheaded! With such docile 
people, why is the bullet required? A ballot-box is 
sufficient. If the leader says, “Vote for Socialism”, the 
people will vote for Socialism. If tomorrow they find that 
having voted for Socialism their independence is gone, and 
as individuals they have become only dead parts of a 
machine, they will take it as an ordinance of fate and 
submit to it. 

Our people submitted to the Muslim rule for more than 


Bunch of Thoughts 

a thousand years, to the extent that even today we find 
people saying that Muslims were great and godly persons! 
Some have even gone to the extent of saying that we must 
erect statues to Hyder who jailed his Hindu king and 
usurped his throne, and to his son Tippu who forcibly con- 
verted countless people to Islam, demolished many temples 
and molested a number of women! To this extent the 
infatuation still remains. When the British came, some 
persons said, “They have been sent from heaven.” Some 
even told, “In the Bhavishya Purana , it has already been 
prophesied that our country would be ruled by a queen 
named Vikateshwari and she is none other than Queen Victoria 
herself” ! With such a docile people a little propaganda 
is enough. 

In John Bunyan’s ‘The Pilgrim’s Progress’, the Pilgrim 
is caught by the Giant. The Giant wants to murder 
him strightaway but on advice from his wife tries to 
persuade him to commit suicide. The Giant says, “Why 
are you undergoing all the troubles of life? Nothing is 
sweeter than suicide. Choose whatever you like, knife, 
halter or poison, make an end of your miserable life and be 
relieved forever. ” He so convinces [the Pilgrim that the 
latter gets ready to commit suicide. Just then a friend 
counsels the Pilgrim and prevents him from falling into that 
trap. The moral is, for innocent docile people, a little 
persuasion does the work of a bullet. 

The Writing on the Wall 

Under the garb of Socialism, what is it that is actually 
taking place? We find that all the measures being under- 
taken here are only an improved carbon copy of what had 
happened in China. The only difference is that these deve- 
lopments were brought about by brutal violence in China 
whereas here the same things are being done by polished 
propaganda. This will be quite clear to us if we compare 
the governmental measures of both countries. When the 
present Communist Government in China first came to 

Internal Threats— III 


power, they did not want any challenge to their absolute 
power. So they liquidated the old nobles, chiefs and 
industrialists and nationalised all industries. They liquidated 
the big landholders and ultimately the smaller zamindars 
and farmers. 

Here also, landlords were liquidated. Now the 17th 
Amendment has come by which even the smaller farmer, 
having even half an acre of land, is considered an estate-holder, 
and the Government is empowered to take away his property 
practically without any compensation. Co-operative farming, 
collective farming, nationalisation of banks and industries 
and such socialistic doctrines are in the atmosphere. All 
this is in a way following the Chinese line step by step. 
Let us try to see the close parallel and read the writing 
on the wall. And before we are reduced to mere slaves and 
tools, beware! 

Further, Socialism is not a product of this soil. It is 
not in our blood and tradition. It has absolutely nothing 
to do with the traditions and ideals of thousands of years 
of our national life. It is a thought alien to crores of 
our people here. As such it does not have the power to 
thrill our hearts, to inspire us to a life of dedication and 
character. Thus we see that it does not possess even the 
primary qulification to serve as an ideal for our national 

Unfit on All Counts 

And finally, as we have already seen, Socialism (the same 
as Communism in its original form, as even Russia calls 
itself a Socialist State) was born as a reaction steeped in the 
theory of class conflict and has failed to deliver the goods in 
Russia itself. As a theory it has exploded long back and now 
it has exploded in practice also. 

Nowadays our leaders are trying to cover up the fatal 
defect of Socialism, i.e., the wiping out of the individual as 
a living entity, by coining new slogans like ‘Democratic 
Socialism’, ‘Socialistic Democracy’ and so on. As a 


Bunch of Thoughts 

matter of fact, the two concepts of Democracy and Socialism 
are mutually contradictory. Socialism cannot be democratic 
and Democracy cannot be socialistic. For, individual 
freedom, as we have seen, is the first faith with Democracy, 
whereas it is the first victim of Socialism. In Democracy, 
the majesty of the individual is held high, whereas, in 
Socialism, he is only a cog in the wheel, only a lifeless 
screw in the colossal machine called State. 

Revive National Genius 

Thus, after the quitting of the British, we find ourselves 
in a confused state of affairs trying to catch at something 
of each of the foreign theories and ‘isms’. This* is highly 
humiliating to a country which has given rise to an all- 
comprehensive philosophy, capable of furnishing the true 
and abiding basis for reconstruction of national life on 
political, economic, social and all other planes. It would 
be sheer bankruptcy of our intellect and originality if we 
believe that human intelligence has reached its zenith with 
the present theories and * isms ’ of the West. Let us therefore 
evolve our own way of life based on the eternal truths 
discovered by our ancient seers and tested on the touchstone 
of reason, experience and history. 

Part Three 

The Path to Glory 


Meeting the Historic Need. 

Our indebtedness to society —The best service— Past 
glory —Destruction by enemies— Once powerful and 
free— Race of Jay achands leads to Muslim and British 
success— The malady continues; formation of 
Pakistan— A house divided — History repeating itself; 
Dravidanad etc.— Federal structure, a poisonous seed — 
Basic cure. 

T HE founder of our organisation used to put forth, the 
aim of the Sangh in a small pithy sentence: “We 
have to organise and make our Hindu Society so powerful 
that no power on earth will dare cast an evil eye upon 
it.” This is the foremost duty that has devolved upon all 
the children of this great society. 

Our Debt of Gratitude 

What makes us say that we are duty-bound to devote 
ourselves to this mission of organising our society? Firstly, 
we are all born and brought up in this society. The 
happiness and security of our individual and family life 
have been made possible by the fact of our birth in this 

Another important consideration is also there. Ours 
is an ancient and immortal society which has given birth 
to the greatest personalities in all walks of life and has 



Bunch of Thoughts 

evolved the highest philosophy and the noblest social 
standards.' -The stamp of that greatness on the world can be 
seen even to this day when others refer to a son of this soil as 
The descendant of a Rama, a Krishna and a Shankaracharya, 
in whose blood the glorious virtues of all those illustrious 
predecessors— those world masters in every field of knowledge 
and of action— are inherited \ 

What does all this indicate? It is, that our birth in 
the Hindu Society has conferred all this unique honour 
upon us, in addition to a happy physical sustenance, and 
opened the path for us to scale the sublime heights of those 
great souls. 

Thus, in how many ways and how immensely are we 
indebted to our society ! Then, will it be befitting on our 
part to go on merely enjoying all its fruits and merits without 
caring for doing our duty towards it? It has been said in 
our scriptures that a man should live on what is left over 
after offering to society. Thus, it is our first duty to absolve 
ourselves from that debt of gratitude. Therein lies the 
fruitfulness of our life. 

How Shall We Serve? 

Then, what is the way in which we can repay that 
debt? A true devotee says to the Almighty, “Oh, Lord! 
With what shall I worship Thee? Flower, sandal paste and 
water are all Thine. Thou art the Effulgence of the light 
that I wave. Everything is Thine. Then, what else is left 
to me but to offer all that Thou hast bestowed on me at 
Thy feet and remain as Thy humblest servant?” Right 
from the hoary times, our society has been described as our 
living form of God. Let us also adopt that form as our 
Chosen Deity and resolve to serve it all through our life as 
a token of our indebtedness. 

What then is the type of service that we are to do? 
Many and varied are the possible ways of service. Giving 
food to the hungry, knowledge to the ignorant or medicine 
to the diseased— each is a type of service. That is, true 

Meeting the Historic Need 


service implies removing the deficiency in the object of our 
service. Now, what is that deficiency in our society today? 
Doubtless, our society today presents an agonising 
picture of ignorance, poverty, untouchability, immorality 
and so on. We also see so man> efforts being put forth 
by well-meaning persons to remedy those defects. And it 
is but natural that we should have kind feelings towards 
them. But the question is, can we call these efforts the 
real type of service that our society is in dire need of 
today? Will they lead to the ultimate, abiding welfare of 
our society? It would be futile to treat and bandage the 
superficial boils, coming up one after another, when the 
blood has become infected. It is only when the root cause 
is remedied that the malady is cured. What is that root 
cause ? 

Picture : Past and Present 

Is it true that our society, in the past too, presented the 
same picture of poverty and misery as we witness today? 
History has a totally different story to narrate. Some of 
the foreign travellers who had come here in the past have 
left their eye-witness accounts of what they saw here. 
Those writings, which are extant even today, say, “The 
people here are happy and contented. There are no destitutes, 
no beggars. The people leave their houses unlocked for 
years when they go out on pilgrimage without a trace of 
fear of theft. There are very few cases of moral aberration ; 
they are all highly virtuous, generous and reliable in their 
dealings. They are a virile and powerful race, wealthy 

and wise ” Those foreign visitors could have had no 

ulterior motives in recording such glowing descriptions. 
There was no iron curtain in our country as in Russia 
and China today. They had moved about for several years 
as they liked, throughout the length and breadth of our 
country. Then, those accounts must be relied upon as 
correct beyond a shadow of doubt. 

It was not as if, as is often misunderstood, our people 


Bunch of Thoughts 

had achieved eminence only in the spiritual field to the 
neglect of other walks of the day-to-day practical life. 
Authentic ancient records have conclusively shown that we 
were many centuries ahead of the times in every branch of 
science and art. The absolutely rustless, shining, 2000-year- 
old pillar, Ashoka Stambha, stands to this day as an unbeaten 
challenge in metallurgy. 

There is an anecdote narrated in our old books and 
also in foreign records. One of the Roman kings suffered 
from a strange disease which could not be cured by anyone 
in his kingdom. He sought the help of our country, then 
considered a master in the science of medicine. One of our 
royal physicians went there, opened his skull and carried 
out an operation on his brain. The king was cured of the 
disease. The physician stayed there for three more years to 
teach those people that science and then returned, laden with 
great honours. It must be remembered that even at this 
advanced stage of surgery, operation of the brain is taken 
to be a very serious risk. 

We were never a homesick people either. With the 
resounding cry of Krinvanto vishwamaryam (Elevate the 
Mankind), our saints and sages walked the four corners 
of the world. Our benign influence extended over vast 
regions of the earth and our flag flew over many lands. 
Pilgrims came from distant lands to have a glimpse of our 
glory. Students came here from far and near to drink at 
the pure and perennial springs of human knowledge. 
Countless are the living and eloquent witnesses standing 
in the form of temples and images, paintings and carvings, 
languages and customs, epics and idylls, literature and art 
to this day in all these countries, giving proof of that 
conquering cultural potency of our race in those days. 
The ‘ Crescent and Star 5 of the Muslims, too, is but a piece 
of our Omkar -&> . It is not a fact that our ancestors 
moved out of our country only after the advent of Buddha. 
Our missionaries had reached the shores of America 
even before. And Bouddha Bhikshus only followed that 

Meeting the Historic Need 


tradition. At home and abroad, we excelled as a virile, and 
at the same time, a benevolent people. 

Then, why this present-day despicable state of affairs, 
in our country? How has the spectre of misery and vice 
come to stalk this land of affluence and culture? Why has 
Bharat, once the mother of the world which gave succour 
and shelter to many a refugee race, become a mere mendicant 
on the streets of the world ? Today we go about begging, 
at the doors of all foreigners not only for food and money 
but also for ideals and values of life. We are thereby 
parading before the whole world the utter bankruptcy of 
our intelligence and originality. What, then, is at the root 
of all this abject destitution and debasement ? 

Are Foreigners Responsible ? 

Many of the thinkers of the last few decades concluded' 
that our slavery for the past thousand years is the main cause- 
for this degradation. They had read in history that the 
Muslim invaders who settled down here as rulers had carried 
out a systematic destruction of all our points of national 
faith and honour. They had desecrated our womanhood, 
demolished temples and places of pilgrimage and converted 
large numbers to their faith at the point of sword or with 
the lure of material pleasures. The new converts too,, 
having lost their national moorings, perpetuated the same- 
fanatic rule and the same heinous deeds of the foreign- 

The English who came next were more shrewd and. 
polished. They did not openly resort to desecration and 
destruction. With their insidious propaganda they attempted’ 
to subvert the age-old faith and solidarity of the nation. 
They introduced a particular system of education only 
to de-nationaiise, de-culturalise and de-vitalise our people; 
and thereby consolidate their empire. And our so-called 
educated men fell an easy prey to their trap and began* 
to ape the customs and thoughts of the white man 
and to deride all that is our own. Having thus been uprooted 


Bunch of Thoughts 

from the mother soil of our heritage, our nation began to 
fade and wither away, leaving a bitter trail of vice and evil 

Thus, having before them this lurid picture of the last 
thousand years of foreign domination, those thinkers came 
to the conclusion that it is the foreign rule alone which was 
-at the root of all the present-day ills. Accordingly, they 
•started efforts to throw off the foreign yoke. And it was quite 
natural too. 

But the matter does not rest at that. The question, 
how the foreigners came to establish themselves here, remains. 
Is it a fact that those invaders subjugated and ruled over 
•so vast a country as ours on the sheer merit of their own 
superiority? No. It is writ large on every page of our 
history, that our people were incomparably superior to 
the invaders in all the factors like population, armed forces, 
■statesmanship, valour, wealth, wisdom etc., which normally 
lead a people to sure victory. 

greater in All Respects 

We had a free and flourishing national life of our own 
in our motherland. We had a unique social order and 
highly evolved political institutions. Our statesmen of those 
days had a thorough grasp of the principles of statecraft. 
The Artha Skdstra of Kautilya is a volume which has few 
equals in the entire world literature on politics. This small 
treatise is a veritable treasure-house of thoughts of such 
abiding and inherent worth as to cross all boundaries of clime 
and time. And it was not mere dry knowledge encased 
in a book but a living and practical guide in the actual 
rstatecraft of those days. The striking power of our armies 
was a terror to the invaders from outside. In fact, we had 
previously put to rout the barbaric hordes of Shakas and 
Hunas, and whoever remained over here was absorbed in our 
all-embracing culture. 

A similar fate overtook the so-called ‘World 
Conqueror’, Alexander of Greece. We are taught in our 

Meeting the Historic Need 


history books, written by Westerners, that ‘Alexander the 
Great’ gave back the kingdom he had conquered in our 
country as a ‘gesture of generosity’. The same Alexander 
who gloated over his atrocities in Persia and in his 
intoxication of victory had committed all sorts of barbaric 
excesses wherever he had stepped, becomes a generous man 
immediately he steps on the soil of Bharat ! And we are 
expected to believe in such a ‘history’! The world has yet 
to see a generous Western conqueror. Even after nearly two 
thousand years of the much boasted ‘Christian training’ the 
‘generosity’ that is shown by them to their own brother- 
Christians in the conquered nations of the West makes hair- 
raising reading. The facts as revealed by history are 
that Alexander could not withstand the shattering blows- 
of even our small hill-chieftains and had to run for his 
life. Even then, he could not escape the deadly arrow of 
one of our heroes. Mortally wounded, and not willing to 
risk a retreat by the same route, he resorted to another 
route. But he could proceed only up to Iran where he 
finally entered his grave. Another Greek invasion by 
Seleucus was also effectively smashed by Chandragupta,, 
the great Emperor of Magadha. 

But, a House Divided 

However, by about that time, a set-back in our 
national solidarity was gradually creeping in. During the 
long peace which succeeded the great battle of Mahdbharata, 
the whole nation was lulled by a sense of security 
into a sort of stupor. The cohesive impulse, resulting, 
from an awareness of impending common danger, having 
ceased to function for centuries, a gradual though 
imperceptible falling away from a living consciousness of 
one nation resulted in creating little independent princi- 
palities and weakened the nation. Kingship became the 
object of the people’s loyalty and supplanted the national 
concept. Mutual jealousy and rivalry between the various- 
kingdoms poisoned their relations, thus making our nation. 


Bunch of Thoughts 

.-a house divided against itself. Kings were drunk with 
their own personal glory and prestige and lost the power 
to discriminate the friend from the foe. We forgot even 
the first lessons of national defence that the enemy who 
plundered a part of our land would one day plunder the 
whole of it and that national freedom is indivisible. 
We also forgot that the result of this would be disastrous 
to one and all, that all things dear and sacred to 
us, all our pelf and prosperity would be razed to 
dust. Thus the enemies who trembled at our might 
before, came here as ‘honoured guests’ later, and became 
•our conquerors and rulers. 

The painful story of how our country fell before the 
Muslim invasion is before us. Within a century of the 
•death of their Prophet, the Muslims had overrun almost 
the whole of Southern Europe, Spain, Portugal and portions 
-of Asia, and established themselves securely right up to 
the Pacific Ocean. With a far-flung empire spread from 
the Atlantic to the Pacific at their back, they turned their 
.-greedy eyes towards our country. They tried to penetrate 
.at two points, one through Sindh and the other through 
.Afghanistan across the Himalayas into Punjab. But, even 
with such a vast empire and huge armies at their command, 
waves after waves of their invasion were effectively repulsed 
for over two centuries by the small Hindu principalities 
■defending our North-Western frontiers, thus proving 
that Hindu military skill and valour were incomparably 
-superior to the aggressive power of the Muslim hordes. 
The reason, however, for the ultimate collapse of the Hindu 
-resistance was that internal dissensions and treachery had 
•enfeebled their ranks and the rest of the country had failed 
to give them succour from time to time to carry on the battle 
for the defence of motherland. 

Nor did our country wake up and stand united at least 
■after the first shock of Muslim invasion on our land. The 
suicidal story of dissensions and betrayal continued. To 
«Ghazni Mohammed, who had set out to loot and desecrate 

Meeting the Historic Need 

205 ' 

sacred Somnath, our own chieftains acted as guides and. 
aides. And again, it was Jayachand who invited Mohammed 
Ghori. Thus it was a Hindu king who helped an infidel 
foe to establish a foreign reign for the first time in the 
sacred capital of Hastinapur. The tribe of Jayachand fast 
multiplied. Raja Mansingh became the corner-stone of 
Akbar’s vast empire. It was he who came down upon 
Rana Pratap who alone had kept the torch of freedom, 
burning bright in those days. Mirja Raja Jayasingh, 
Jasavantsingh and others, all Hindu generals, became the 
powerful arms of Aurangzeb, the notorious anti-Hindu 
fanatic. It was they who came to destroy Shivaji on behalf' 
of Aurangzeb. 

Our disintegration had gone to such an extent that 
Bakhtyar Khilji who had set out eastward from Delhi, it is 
said with just eighteen men, carried his sword right up to 
Bengal, leaving behind a bitter trail of massacres, mass- 
conversions, abduction of women, destruction of temples and 
breaking up of kingdoms. The thousands of students and 
teachers of the world-famous Nalanda University were all 
mercilessly butchered by him. He put to sword the entire- 
population of the city also. He made a bonfire of the 
library there, the treasure-house of knowledge accumulated 
over thousands of years. Finally he established his rule in 

Manucci, an Italian officer in the army of Aurangzeb, 
wrote in his diary after personally going round the country: 
“If any invader descends today with an army of thirty 
thousand through the Khyber pass, he can easily conquer and 
rule over the whole of Hindusthan.” Such records and 
instances are engraved on every page of our history of those 
times telling the heart-rending story of internecine struggles, 
betrayals and of helping the enemy to enslave our- 

The suicidal story of betrayal continued unabated even 
after the English came. We had shut our eyes to the 
lessons of Muslim invasion. Hindu captains and soldiers- 


Bunch of Thoughts 

shed their blood and also the blood of freedom fighters to 
make the British empire safe and secure. Our wealthy 
merchants helped the British with money. All our resources, 
in men, money and intellect, were placed at their feet. They 
were harnessed to forge our own fetters. As an English 
historian has written, “Even if all the able-bodied persons 
in England had been armed and organised into an army, 
they could not have conquered or much less ruled in peace 
over India by themselves. It was in fact the local people 
who, out of internal strifes, carved out the kingdom for us. 
Even to this day they are content to remain as the docile 
slaves of England.” 

History Warns 

The verdict of history is therefore too clear to be 
mistaken. It was the absence of national consciousness and 
the feeling of being the organic limbs of a single national 
entity, and the resultant mutual hatred, discord, jealousy 
and internecine quarrels to gain little selfish ends— well, 
these have eaten into the vitals of our nation over the last 
thousand years. 

It was not the Muslims or the English who were our 
enemies but we ourselves. The Gita says, 

frr^Eft f^TT^r: i 

(We are our own friends ; we are our own foes.) Alas, in our 
case, the truth of the latter half has been proved ! 

So we say that it is of no use to curse the external 
aggressors as being the cause of our degeneration and 
destruction. After all it is in the nature of predatory nations 
to overrun, plunder and destroy other weaker countries. If 
a serpent bites a person, that is not its fault. That is in 
its very nature. The fault lies with the person who does 
not exercise caution and protect himself against the possible 
danger. Unfortunately, during the last thousand years 
of our history, even after repeated experiences of 
disgraces and disasters, we failed to learn the one basic 

Meeting the Historic Need 


lesson that we alone are responsible for our downfall and 
unless we eradicate that fatal weakness from ourselves we 
cannot hope to survive as a nation. 

Have we, at least now, learnt that lesson ? We nowadays, 
hear that we have won freedom, that there has been all-round 
awakening and therefore there is no need for worrying 
ourselves about our past failings and so on. But is it 
true that we won freedom solely on the strength of our 
own valour and sacrifice? If it is a fact, then, how is it 
that the British left Burma and Ceylon also where there 
was no freedom struggle at all? How did Pakistan— a new 
independent State— come into being without the least 
sacrifice on the part of the Muslims? And why did our 
leaders also acquiesce in it, against all their declarations 
and pledges of independence of undivided Bharat ? The 
fact is, the British had little energy left in them after the 
blood-bath of the last world war to run a vast and far- 
flung empire. They were not sure of the loyalty of the 
Indian Army either. But the British, shrewd as they were, 
managed to quit all these countries preserving their 
goodwill and creating for themselves a permanent base in 
the form of Pakistan. In an old book of Sir John Strachey, 
the author had stated more than half-a-century ago that if 
the British had perchance to quit India, they would do so 
only after dividing it into ‘Hindu India’ and ‘Muslim India’. 
The only difference now is that not only did our leaders 
help the British in carrying out that plan but have gone 
further and cut up the country into ‘Muslim India’ and. 
‘ non-Muslim India ’ ! 

The Law of Cause and Effect 

The formation of Pakistan has only proved that we- 
have not as yet learnt the lesson of history and remedied 
our fatal weakness. 

At the time of the quitting of the British, the Hindus- 
were too disorganised and the national leadership was too 
weak to face even the small sporadic onslaught of the 


Bunch of Thoughts 

Muslims and the machinations of the British. And Partition 
was the result. History repeated itself. Alas, the only 
lesson that we learn from our history is that we do not learn 
anything from history ! Big slices of our motherland — 
half of Punjab, half of Bengal, Sindh and the Frontier 
Province— once again fell into enemy hands. 

These parts were once the glory of our Hindu Nation. 
Punjab is the birth place of Vedas — the holiest of our holy 
heritage. Our great rishis meditated on the banks of the 
Sindhu. Bengal has been the cradle-land of saints, poets 
and revolutionaries. NWFP was our life-line of defence 
for millennia. The writ of our free and powerful Hindu 
'State ran all over there. But centuries ago those parts 
fell to Muslim invasion. Later on, they shook off the 
Muslim yoke, only to come under the rule of another enemy, 
the British. Now they have once again fallen under the 
Muslim heels. 

Lakhs of Hindu brothers and sisters were butchered in 
cold blood in these provinces after they were handed over 
to the Muslim bondage in 1947. The honour of our 
womanhood was trampled upon. Conversion at the point 
of sword took place on a massive scale. The inhuman 
atrocities which the Muslim hordes had perpetrated on the 
Hindu people a thousand years ago were again re-enacted. 
The horror is still continuing on the same scale with the 
.same barbarity. Can there be a more crying evidence for 
this than the continuous stream of tens of thousands of 
'Our displaced brethren— the very images of human wrecks— 
who pour into West Bengal day after day ? 

The root cause of our national tragedy then, a thousand 
years ago, and now, a thousand years after, is the same— 
utter lack of organised and unified life among the Hindus, 
the children of this soil. The law of cause and effect 
'knows no limits of time and place. Every page of our 
history of the past thousand years is a mute witness to 
'this bitter truth operating on our national plane. 

Let us now turn to the conditions in the areas 

Meeting the Historic Need 


which came into our hands when the British left. Is our 
freedom and honour secure at least here? 

The Tribe of Jayachands 

After that first partition, there has been again partition 
of Kashmir. At one time, our late Prime Minister 
Pandit Nehru had even expressed his willingness to offer 
the Pakistan-occupied-part of Kashmir to Pakistan in a 
bid to solve the so-called Kashmir problem. The offer of 
plebiscite in Kashmir was also mooted by our leaders. 
What does this indicate? If there is an injury to a limb 
of the body, then, should that particular limb be asked to 
decide its fate by itself? On the contrary, is it not the 
complete body which has to decide it? Similarly, if at all 
there is to be a plebiscite, it should be conducted in the 
whole of our country. Plebiscite in Kashmir alone would 
only mean that the consciousness of the unity of our mother- 
land has all but disappeared from our minds. 

There are, in addition, serious cleavages developing 
among our people on any and every issue, whether of 
language, caste, sect or party. Everyone stands up and 
says that he wants a state for his own language, a state 
for his own sect, and if at all he is prepared to stay in the 
Union, he wishes that it should be a loose federation with 
greater and greater powers for his state and the Central 
authority prevailing only in name. 

The same curse of mutual hatred and jealousy, which 
turned our national life into shambles during the last 
thousand years, is continuing to play its death-dance under 
the new garbs of province, party, language, community, 
sect etc. Once a prominent leader of Andhra had 
publicly declared that if a separate Andhra State was not 
formed he would take the aid of Russia to achieve it. A 
prominent Sikh leader once threatened that if Punjabi 
Suba was not carved out then all the Sikhs would turn 
Communists. With the Chinese armies poised on our 
frontiers, such a statement could convey only one meaning. 


Bunch of Thoughts 

and that is, an invitation and an assurance to the aggressor 
of help from inside, in exchange for his help in carving out 
a separate state. Some years ago that leader was hobnob- 
bing with Pakistan in a bid to get help from that country. 
Can we say that the race of Jayachands and Mansinghs has 
disappeared from this land? 

History Repeating 

The same fatal disease of the absence of national 
consciousness which made us lose the power to discriminate 
between friend and foe is continuing as before. Once in 
Nagpur, there was a conference of some persons calling 
themselves ncn-Brahmins. I was surprised to find Muslim 
and Christian speakers also addressing the conference. 
When I inquired of one of the organisers of the conference 
he said, “ Well, they are also non-Brahmins ” ! How strange 
that they could not recognise the simple fact that the Hindus, 
whatever their denominations of caste or sect, formed a 
single society and the Muslims and Christians belonged to 
an altogether alien and even hostile camp ! 

It may be inconceivable, but is nevertheless a hard 
fact, that during the 1957 elections, a' Muslim was elected 
from the Ambala constituency in Punjab, where he was the 
only Muslim voter and all others were Hindus who, hardly 
a decade ago, had suffered unspeakable atrocities at the 
hands of the Muslims. Such is the suicidal, self-oblivious 
condition of our society. 

No part of the country is free from these internecine 
quarrels. Everywhere the ground is being prepared by our 
own people for the enemies to step in and fortify their 
positions. The anti-Bengali riots in Assam in July 1960 
resulting in the exodus of Bengali Hindus has only profited 
the Muslims by reducing the percentage of Hindus in that 
vulnerable State. The mutual hatred and discord between 
Assamis and Bengalis has only helped the Muslims to 
intensify their atrocities on the Hindus in general in that 

Meeting the Historic Need 


In fact, we lost Srihat (Sylhet) district to Pakistan only 
because of the same Assami-Bengali discord. In 1947 there 
was a plebiscite in Srihat to decide whether that district 
was to remain in Bharat or go to Pakistan. The Hindus, 
torn with Assami-Bengali quarrels and jealousies, did not 
care to vote at all. But the Muslims being politically alert 
had immensely mobilised their numbers from far and near 
and had solidly voted for Pakistan. Such is the sordid story 
of how we lost Srihat to Pakistan even though it had a Hindu 

The Foreigner’s Trap 

The utter lack of consciousness among our people of 
belonging to one country and one culture has made them 
a fertile field for any scheming foreigner to sow seeds of 
disruption* Even the so-called intelligentsia are easily swept 
off their feet by such insidious propaganda. For example, 
the movement for a separate Dravidanad owes its origin 
to the scheming brain of a foreigner. It was a foreign 
Christian missionary, who first toured every town and village 
in Tamilnad about eighty years ago and carried on an 
incessant and vicious propaganda that Tamil culture, Tamil 
language and everything Tamil differed fundamentally from 
the rest of the Bharatiya culture, language etc., and that 
the Tamilians formed an independent nation by them- 
selves. He even gave a distorted interpretation to Tirukkural 
to $make his poisonous theory palatable to the common 
people. But the wonder is that even the so-called intellectuals 
are not able to see the trap laid for them. In fact, some 
of them seem to take a pride in playing the enemy’s game. 
The arguments advanced by the so-called thought-givers 
of the present movement are only parrot-like repetitions of 
those of the foreign missionary. 

A favourite argument in support of the Dravidanad 
movement runs as follows: “Even in the past, though 
Bharat was culturally one, there had always been several 
states. So what harm is there, if now too, we form ourselves 


Bunch of Thoughts 

into a separate state in the interest of our material 
welfare and at the same time continue to consider Bharat 
culturally and spiritually one, with our people going round 
Bharat for pilgrimage etc., as before?” It is true that in 
the past there were many small principalities, though we 
have remained culturally one throughout. But it is also 
equally true that there had always been an irresistible 
tendency among the prominent rulers of the land to bring 
the whole country under one administrative unit. The 
Edjasuya and the Ashivamedha Yagnas had but one motive 
and that was to bring the whole of Bharat under the supreme 
political authority of a single Chalcravarti. The performer 
of these Yagnas had no selfish motives such as exploitation or 
suppression of the people in other kingdoms. He would 
only demand the allegiance of the smaller principalities to one 
supreme central authority. For the rest, he would leave 
them in peace as before. 

Moreover, just as history has recorded the existence of 
several states, it has also recorded the bitter truth that it 
was the existence of so many smaller principalities, which, 
in course of time turned mutually exclusive and hostile, 
that paved the way for the foreign invaders to subjugate 
the entire country, including all such states, for the last one 
thousand years and more. History has amply proved that 
the fortunes of any one part of the country are inseparably 
linked with those of the rest of the country. And especially, 
when material welfare is the only incentive, as in the case 
of the demand for a separate Dravidanad, some foreign power 
is bound to make it a pawn in its hands by throwing material 
baits. That would result, as in the past, in the ruination of 
not only the rest of Bharat but of that so-called Dravidanad 

The Poisonous Seed 

That the framers of our present Constitution also were 
not firmly rooted in the conviction of our single homogeneous 
nationhood is evident from the federal structure of our 

Meeting the Historic Need 


Constitution. Our country is now described as a Union of 
States. Those that were merely provinces in the former 
set-up are now given the status of States, with many 
exclusive powers. In fact, it was the fragmentation of our 
single national life in the past into so many exclusive 
political units that sowed the seeds of national disintegration 
and defeat. The present federal structure has in it the 
same seeds of disruption, which are already sprouting in 
the form of conflicts between States on boundary issues, 
allocation of river waters etc. All the quarrels have now 
assumed a high ‘status’ and are officially termed as 
‘boundary disputes’, ‘river water disputes’ etc., as if they 
are disputes between two sovereign independent countries! 
One of the leaders of Maharashtra once stated that he had 
no time or desire to think of the Chinese aggression on our 
borders so long as the Mysore-Maharashtra border dispute 
was not settled to his satisfaction ! 

Even during the present times of serious food crisis, 
the venomous fangs of provincialism have, instead of 
withdrawing in the face of dire misery of the millions 
thrown into the jaws of starvation, only injected a further 
dose of poison into the body-politic. In 1963-64, Madhya 
Pradesh and Punjab had a surplus stock of wheat. But 
those State Governments were not prepared to give it to 
their neighbouring States. Newspapers had reported that 
in Punjab the surplus wheat had begun to rot and had 
to be used as fodder for the cattle. But the Punjab 
Government was not prepared to spare a single grain 
to the neighbouring starving State of U. P. It was only 
when the Centre brought pressure upon the Punjab Government 
that it agreed to give one-fifth of what U. P. had 
asked for. That was also not as a help to the suffering 
neighbour but only in return for liquor and sugar which 
XJ. P. had earlier in retaliation refused to supply to 
Punjab ! Wheat can come to our doors from America, 
some ten thousand miles away from our shores, but it 
cannot reach from a surplus State to the neighbouring 


Bunch of Thoughts 

starving State in our own country ! What a shame f 

Recently, the Election Commission has evolved a new 
formula for recognising political parties. The system of 
recognising parties on a nationwide basis has been given 
up in favour of recognition on State basis. It only 
indicates that the mental working of the persons at the 
helm of affairs is dominated by the consciousness of 
separateness of ‘State’ units and not of the indivisible 
unity of the entire nation. On the one hand, they pass 
resolutions on ‘national integration’ and, on the other, in 
the actual conduct of national affairs, frame policies that 
strike at the very concept of national unity! 

These are all ominous straws in the wind. And the 
greatest danger is yet to come. The poisonous theory of 
linguistic states has aggravated the claims for ‘right of 
self-determination’ and ‘right of secession’. It may be 
that in our present Constitution the right of secession is 
not conceded. But let us not forget that the ruling 
Congress party has committed itself long back to that 
principle which in fact sowed the seed for the partition of 
our motherland. It is also a fact that Congress has not 
till today repudiated that previous resolution. With the 
same Congress leadership continuing and witht he tempo of 
provincial and linguistic jealousies and hatred increasing, a 
day may come when the Constitution also will be suitably 
amended to incorporate the right of secession. Already in 
the case of Berubari we have seen the Constitution being- 
amended to empower the Parliament — which in fact means 
the ruling party — to give away parts of our motherland 
to foreign States. 

With such amendments that strike at the very heart 
of the Constitution coming up every now and then, people 
are exhorted to pledge themselves to uphold the sanctity 
of the Constitution and the integrity of the country ! And 
who are those that administer the pledge? The determined 
disruptors of the Constitution and the ‘partition experts’ 
of our country! Can mockery go further? 

Meeting the Historic Need 


With such germs of disintegration eating into the vitals 
of our nation even today, will it be safe to assume that the 
root disease, which resulted in our misery and ignominous 
slavery in the past and which has today taken a more terrible 
form than ever before, will not nibble away our present 
freedom in course of time? 

The Basic Cure 

Under these conditions, what is the best type of service 
that we can render to society? Obviously, it is to remove 
this basic disease of the loss of national consciousness and 
cohesion and build a strong, well-organised, self-conscious 
and self-sustaining national life. Then alone will our 
independence remain firm and secure. It would be futile to 
expect to go on enjoying fruits only ignoring the roots. 
For some time, no doubt, the tree gives fruits even if it is 
infected with disease. But those fruits will be unhealthy, 
dry and tasteless. And so is the fruit of independence that 
we have got today, exhibiting various types of diseases. 
The reason is that the national roots have not gone deep 
into the minds and hearts of our people. If we continue to 
neglect the roots, after a time, even those fruits will disappear 
with only the trunk of the tree standing dry and bare. If 
we take care of the roots, fruits will take care of themselves. 
There is no need to borrow fruits from outside and stick 
them on to the tree. We should, therefore, strive to deepen 
our national roots so that we can stand free and erect amidst 
all tempests of the world. 

How is this to be done? Can it be done by establishing 
new industries or by economic planning? No. The patient, 
if his internal disease is to be cured, needs medicine and not 
things like dainty dishes and drinks. In that weak condition, 
he will be unable even to drive away a dog which may 
happen to raid and eat away all that is served to him. The 
fate of our body-politic is not different. Unless our society 
is cured of its internal malady of disunity and self-forgetfulness 
and made nationally alert and organised, it remains incapable 


Bunch of Thoughts. 

of enjoying any type of prosperity in the world. Without 
this prerequisite, any attempt to achieve mere material glory 
may even turn out to be a curse rather than a service to 
society. History tells us that it was boundless affluence that 
attracted the barbaric hordes of invaders to our land. We 
had not the organised strength to protect it and as a result 
we find ourselves in the present predicament of abject poverty 
and misery, having lost all that glory to those depredators. 

We have therefore to resolve to eradicate that basic 
malady by making our mother-society once again united, 
organised, vigilant and resurgent with an intense spirit of 
national consciousness and cohesion. To that end, let us 
approach every son of this soil with the message of one 
united nationhood and forge them all into a mighty organised 
whole with bonds of mutual love and discipline. Such an 
alert, organised and invincibly powerful national life alone 
can hope to stand with its head erect in the present turmoils 
of the war- torn world. 

XIV The Eternal Basis 

Need for positive basis— Effects of reactionary 
approach— Sangh for permanent organised life— Fate 
of temporary movements; Congress — Nation in 
drifting —The remedy— Red signal. 

T HE work of the Rashtriya Swayamsevak Sangh started 
with a very humble beginning. Steadily and gradually 
it spread its work over the years and today we find the 
Sangh branches working in full swing in all provinces of 
our country. This constant growth, this steady expansion 
has been an unfailing feature of the Sangh all through the 
trials and turmoils of the external circumstances. 

The Urge for Growth 

The Sangh met with its first major trial within fifteen 
years of its inception, in the sudden and unexpected death 
of its founder, Dr. Hedgewar. Needless to say, the Doctor 
was like the very life-breath of the organisation. He had 
watered the tiny plant of the Sangh with his sweat and 
blood. He had made of his life a burning lamp and it 
burned to the last drop of oil. Such an indispensable and 
incomparable leader had suddenly departed. The organisation 
was yet in an infant stage. And many a well-wisher of the 
Sangh was struck with grave apprehensions about its 
9 217 


Bunch of Thoughts 

future. But to the surprise of all, the Sangh grew with 
redoubled speed and vigour. Nor has its steady advance 
diminished after the quitting of the British. To some this 
appears to be a strange phenomenon. Puzzled, they ask 
us, “Now that the British have left and we have become 
free, where is the need for a separate organisation such 
as the Sangh ? What role can it play now that we are 

Our answer is, mere external conditions such as political 
independence do not preclude the need for the organised 
state of society. In fact, it is only a well-knit and powerful 
society that can enjoy the fruits of a free, peaceful and 
prosperous life. Organised life is as much an effective 
weapon for a free nation to guard its freedom as for an 
enslaved nation to shake off its fetters. An alert and 

organised nation alone can check internal corrosions and 
subversions, repel external aggressions and maintain its 
integrity and freedom intact. 

For an Abiding Basis 

It is also well known that such an abiding, alert, 
positive and organised state of society cannot be based on 
mere antagonism to others. The reason for this is very 
simple. Movements which start as reactions to outside 
factors collapse to the ground no sooner the object of 

their antagonism is removed. There is also another 
important consideration. When the spirit of antagonism 
rules our mind, we have perforce to think constantly of 

those whom we oppose. And especially, we shall have to 

ruminate over their evil acts and evil qualities. Our 
shastras say that a man becomes what he thinks. It is the 
continuous thought-processes that go to form the mental 
texture and thus shape the personality of man. Any 
attempt at reorganisation of our society on the basis of 
hatred of the British or of the Muslims would therefore 
be to court degeneration and disaster. For, that would 
only pollute our minds by the constant remembering of 

The Eternal Basis 


their heinous crimes. Have we no positive, life-giving and 
sublime ideals at all to meditate upon and fashion our lives 
after, that we should instal a wicked aggressor in our hearts 
as a point of meditation ? 

It is true that sometimes our Sangh workers too 
refer to incidents involving Muslims and British. But 
that is only to draw attention to the lessons we have 
to learn from history, to show that we alone are responsible 
for our downfall. It was in fact the strange phenomenon 
of a small nation such as England ruling over a big 
country like ours from a distance of six thousand miles that 
made our revered founder, even as a boy of eight, to wonder 
and ponder over it. And it was after mature and deep 
contemplation regarding the root-cause of our slavery as 
also the right and positive approach to remove it, that 
he started the Sangh. 

Effects of Reactionary Approach 

But, somehow, most of our leaders fell a prey to sheer 
antagonism either to the British or to the Muslims, with 
the result that they have become either Anglicised or 
Muslimised. For example, some extremist Hindu bodies 
came into existence in our country to counteract the 
growing violence and depredations of Muslims and to put a 
check on their appeasement in the political field. They 
recounted again and again the harrowing tales of the 
blood-curdling massacres, forcible conversions, raping of 
women, desecration of temples and all such atrocities 
perpetrated by the Muslims ever since they stepped on 
this soil. 

There is a revealing incident which I came across during 
the anti-cow-slaughter campaign. I met a Hindu leader 
of great repute and scholarship known for his fiery patrio- 
tism. During our talk he casually asked, “What harm is 
there if a Hindu takes to beef?” I was simply stunned to 
hear such words from that person, whom I hold in great 
respect. What must have been the reason for such an 


Bunch of Thoughts 

utterance which even the most depraved Hindu would 
shudder to think of? The reason is, the continuous thinking 
about the Muslims and their vices had left their deep 
impressions upon his mind and made him culturally a Muslim, 
though he remained politically a Hindu. 

It is this atmosphere of reactionary mentality that makes 
people view the Sangh also in the same light. Once we 
had gone to a place to start our work. The gentlemen 
of the town confronted us with the question, “Well, where 
is the need for Sangh in our town ? There are no Muslims 
here.” [ replied, “We have come here to organise Hindus 
and not Muslims. I hope you are all Hindus. How are we 
concerned whether Muslims reside here or not?” 

Sign of Living Society 

It is on this reactionary background that people say 
that there is now a change in the circumstances because 
the British have left this country and therefore there is no 
need for an organisation of this type. We, on the other 
hand, view the problem differently. We say, the Hindus 
were here and continue to be here. They were disunited 
and are still disunited. We see the same disintegrated, mute 
Hindu Society letting itself to be trampled upon without 
a murmur of protest. And when it does speak, it is 
with so many voices that what it says sounds gibberish. 
As such, we see absolutely no change in the situation. 
Suppose there is a man suffering from typhoid during an 
epidemic. Will the doctor treating that patient lose the 
incentive when the health officer of the town declares that the 
epidemic has ended? Similarly, do we not see the malady 
of disunity still scourging the body of this ancient and 
great society ? How then can we afford to stop administering 
the proper medicine ? 

Our duty, therefore, to make our society united, orga- 
nised and mighty is as much before us today as at any 
time before. It is our dharma to see that our society, 
which we consider as our great mother, is made powerful. 

The Eternal Basis 


great and happy. It is this innate love and adoration for 
our own people, this positive faith in our own nation! being 
that has been the constant urge for all our actions. True 
love of that type is not dependent upon external situations. 
Nor is it born out of them. It takes its roots deep in our 
hearts reminding us of the duty towards our nation every 
moment of our life. It makes us conscious that we belong 
to this great and sacred motherland, that we owe a deep 
debt of gratitude to her and that every action of ours must 
be a dedication in her cause. 

Hinduism, which has been our sheet-anchor, fosters 
this pure and all-embracing love, free from any spirit of 
reaction. We of the Sangh, who have been born and 
bred in that heritage, only act. We do not react. In fact, 
it is the nature of the insignificant and material things to react 
strongly towards momentary heat and cold. But healthy 
living human beings are not overcome by vagaries of 
weather. They maintain a steady temperature of their own 
which even the extreme variations of weather cannot 
disturb. In fact, they fall down lifeless whenever their 
bodies no longer maintain that normal temperature. It is 
therefore that we have been constantly keeping before our 
mind’s eye the vision of an organised society which would 
not stray from its chartered course by changes in external 

Realising the Vision in Practice 

It is because the Sangh is firmly founded on this 
unreactionary, positive and abiding faith in our own 
national being, that it is calmly and steadily growing from 
strength to strength undisturbed by fleeting changes in the 
external atmosphere. It is this vision of an everlasting, 
powerful and glorious condition of an organised social life 
that forms the perennial spring of inspiration for a 
swayamsevak to take to the work of Sangh as his life- 
mission devoid of all traces of selfishness. In fact the 
swayamsevak experiences the thrill of joy and inspiration 


Bunch of Thoughts 

in the day-to-day work of the Sangh, where he sees the 
vision of his dreams realised in actuality, though on a 
miniature scale. He is spurred on to greater effort to 
fulfil the mission. 

This is the unique feature of Sangh work, wherein the 
‘means’ and the ‘end’ have coalesced. The ‘end’ i.e., 
the ideal of an organised society, is being gradually 
realised day after day in practice by the ‘means’, the 
day-to-day process of bringing together and moulding 
persons for an organised life. This is in true conformity 
with the teachings of our philosophy in respect of devotees. 
To a devotee, devotion is both the end and the means — 
ewayam phalaroopatd. Similarly, the work of our organisation 
born out of intense devotion to our society is self-inspiring 
and self-sustaining. It is this perfect concentration on its 
chosen path born out of a thorough grasp of the principles 
that form the grass-roots of an eternally powerful and self- 
sustaining national life that has made this organisation 
invincible and ever-expanding. 

An Opposite Instance 

Let us take the example of an opposite type which 
may help us to appreciate this point better. It is the 
example of an organisation which had kept before itself a 
temporary objective. The Indian National Congress, the 
oldest political body in our country today, had kept before 
itself the aim of driving out the British. Now that the 
British have gone from this land, the aim of Congress has 
been fulfilled. It was precisely for this reason that Mahatma 
Gandhi, who was the mainstay of that organisation for about 
twenty-five years and had a thorough insight into its working, 
advised its disbandment soon after the British left. But, as we 
know, man develops attachment for name and form. And so, 
most of his followers could not relish the idea of disbanding 
Congress. Probably the taste of political power also must 
have added its share to their sticking on to that name and 
form even by flouting the express will of their master. 

The Eternal Basis 


The result is, that having nothing positive to fulfil, Congress 
has rapidly drifted and degenerated from all the ideals 
which it professed during its struggle with the British. The 
principles of truth, non-violence, character, patriotism have 
all vanished into thin air. Although the motto remains 
the same, its content has totally disappeared. 

Falsehood struts about masquerading as truth. The 
Government had been aware, on their own admission, of 
the Chinese aggression on our northern frontiers since 1954. 
But they suppressed the truth and denied it and derided 
others who spoke about it and continued to paint before 
the country the rosy picture of ‘Hindi Chini Bhai Bhai\ 
Could falsehood go further? 

So far as ‘non-violence’ is concerned, of course, our 
leaders preach peace and non-violence to the whole world, 
but within our own country there has been more violence 
done to our countrymen in the form of arrests, lathi-charges 
and shootings on those whom they consider as their 
political opponents than even during the days of British 
domination. And as for violence in speech, there appears 
to be no limit to it. Pandit Jawaharlal Nehru once publicly 
appealed to all political leaders in the country to be 
restrained in their criticisms. And it was he who con- 
demned those who differed from his political views as 
gaddar i.e., traitors ! 

Decadence in character has become the order of the 
day. Corruption and nepotism have become rampant. 
A separate department has been started to check corruption 
in various departments. But it is found that another 
department is required to check corruption in that anti- 
corruption department itself ! It will thus go on ad 
infinitum. An acquaintance of mine who was once a big 
Congress worker came to see me. He bewailed the serious 
loss to the Exchequer occasioned by the maintenance of so 
many departments to check black-marketing, smuggling, 
corruption and so on. He suggested that the Sangh should 
take up the task of purifying all such persons responsible 


Bunch of Thoughts 

for these evils. I told him, “I welcome your suggestion. 
But will you enlighten me as to from whom I should 
begin?” He also understood what I said, because he knew 
very well that this corrosion had entered the marrows of 
even the topmost men. 

The New Craze 

When we come to see the present-day plight of the 
ideas of patriotism and self-sacrifice which spurred our 
leaders to action during the anti-British movement, we see 
that their meanings have all changed. The unity of the 
motherland is no more a living concept for them. Eminent 
leaders have begun to bless and encourage movements 
intended to break up our country. Sri C. Rajagopalachari 
has stated that he would prefer partition of the country 
to what he calls ‘ imposition of Hindi * . The idea of 
sacrifice has been replaced by one of ‘cashing on past 
sacrifices’. Everywhere there is a craze for show of 
sacrifice rather than its real essence. It is like the story 
of a pandit who had gone to perform Satyandrdyana Pooja. 
He stealthily knocked off a valuable jewel during the 
Pooja but came back all the way to return a small piece 
of thread to that house and duly impressed the members 
of the household with his high sense of honesty ! 

This craze for show devoid of the true spirit of 
sacrifice has made all our big plans a mockery. The desire 
for name and fame passes off as service. To give a funny 
instance some years back there were floods in the river 
Ganga inundating parts of Kashi. One of the ministers 
who happened to be there at the time thought of paying 
a visit to the affected areas. He went in a car up to the 
edge of the flood waters. There he stopped and asked 
his secretary where the cameraman was. But somehow 
that ‘important point’ had been forgotten. The car was 
sent back to bring the professional photographer. It was 
only after he came and had taken a couple of photographs 
of the minister standing in knee-deep water in the act 

The Eternal Basis 


of 4 flood-relief work’ that all of them returned merrily 
in the car with the satisfaction of having done their 
best for the flood victims! 

The Shifting Loyalties 

Those persons who once spoke of dedication in the 
cause of the nation are now chasing the shadow of their 
own glorification. Self-conceit has taken the place of self- 
surrender. Their thoughts, words and deeds have all 
become egocentric. Some years back, when Pandit Nehru 
visited the Naga Hills, some people wanted to present him 
with a memorandum in the public meeting demanding 
a separate independent Naga State. But the local authorities 
did not allow it. As a protest, about three thousand Nagas 
rose in a body and left the meeting when Pandit Nehru was 
about to address them. Pandit Nehru took it as a presonal 
affront and began to say that the foreign Christian missions 
in this country were playing a dirty anti-national game 
and so on. Till then he used to go about praising their 
"humanitarian’ activities and even proclaiming that it 
was a great honour done to our country when some local 
bishop was made a cardinal ! 

Having lost the supreme and dominant note of selfless 
devotion to the nation as a whole, smaller and lower 
objects have come to occupy its place in our heart. 
Discordant notes of attachment to a party, to a language, 
to a province, to a caste or sect have torn our national 
life to shreds. And the tragedy is that it is the ‘top- 
ranking leaders’ who take the lead in all such disruptive 
tactics to serve their own ends. The experts committee 
which was formed to prepare the Second Five Year Plan 
exposed the real motive behind that plan saying that they 
were in a way forced to draft the plan in that fashion 
as against their considered views because of the political 
pressure brought upon them. 


Bunch of Thoughts 

Drifting and Drifting ! 

This is how our people are drifting under all tall talk 
of progress. We do not know where we are going. Is 
there today anything that can be pointed out as the essence 
of our own national life? Our way of life, our method 
of education, our mode of behaviour, our way of dress, 
our way of building houses, towns and cities and all such 
elements of our national ethos have undergone such an 
awful change that we do not stop for a moment to consider 
whether this abject imitation of others is not a humiliation 
of our national pride, a sure sign of losing our national 
identity and drifting into intellectual slavery. 

For example, our leaders have set up a new flag for 
our country. Why did they do so? It is just a case of 
drifting and imitating. How did this flag come into being? 
During the French Revolution, the French put up three 
stripes on their flag to express the triple ideas of ‘equality’, 
‘fraternity’ and ‘liberty’. The American Revolution 
inspired by similar principles took it up with some 
changes. The three stripes therefore held a sort of 
fascination for our freedom fighters also. So, it was taken 
up by the Congress. Then it was interpreted as depicting 
the unity of the various communities — the saffron colour 
standing for the Hindu, the green for the Muslim and the 
white for all the other communities. Out of the non -Hindu 
communities the Muslim was specially named because in 
the minds of most of those eminent leaders the Muslim 
was dominant and without naming him they did not think 
that our nationality could be complete ! When some persons 
pointed out that this smacked of a communal outlook, a 
fresh explanation was brought forward that the ‘saffron’ 
stood for sacrifice, the ‘white’ for purity and the ‘green’ 
for peace and so on. All these interpretations were discussed 
in the Congress Committees during those days. Who 
can say that this is a pure and healthy national out- 
look? It was just a politician’s patchwork, just political 
expediency. It was not inspired by any national vision or 

The Eternal Basis 


truth based on national history and heritage. The same 
flag has been taken up today as our State flag with 

only a minor modification. Ours is an ancient and great 

nation with a glorious past. Then, had we no flag of our 
own? Had we no national emblem at all these thousands 
of years? Undoubtedly, we had. Then, why this void, 
this utter vacuum in our minds ? 

Our Constitution too is just a cumbersome and 

heterogeneous piecing together of various articles from 
various Constitutions of Western countries. It has 

absolutely nothing which can be called our own. Is there 
a single word of reference in its guiding principles as to 
what our national mission is and what our keynote in 
life is ? No ! Some lame principles from the United Nations 
Charter or from the Charter of the old League of Nations 
and some features from the American and British Cons- 
titutions have been just brought together in a mere 
hotchpotch. Theodre Shay in his 4 The Legacy of the 
Lokamanya ’ says, 44 Strangely absent from the Preamble is 
reference to concepts like Swaraj, Dharmarajya and the 
integration of the purpose of the state with the purpose of 
life. In other words, there is no reflection of Indian 
precepts or political philosophy in the Indian Constitution. ** 
We also see so many slogans being coined on the eve 
of every election or even every year, slogans culled from 
foreign theories which had already been long ago exploded. 
They say, we are now fighting for 4 Socialistic doctrine ’ ! 
There is now so much conformity to the word of the leader 
in Congress and much spirit of servility to the European 
ideas that even the little Congress worker goes about 
re-echoing the same words, 4 Socialism ‘Socialistic pattern 
of society’, 4 Democratic Socialism ’ and all such things to 
the extent of claiming that this had been the settled policy 
of Congress right from 1885 I 

At times we drift towards America and at times 
towards Russia. Where is all this going to lead us except 
to moral and intellectual annihilation ? Why are we 


Bunch of Thoughts 

drifting? Because we are not standing upon our own legs. 
Those who have lost their own pedestal needs must drift. 
A tree which has been uprooted and caught in a flood is 
driven hither and thither by every current of water. Our 
entire national life has been uprooted and therefore there 
is no other go but to drift. And drifting always means 
going from a higher level to a lower level, ultimately 
sinking into a bottomless abyss. That is the unfortunate 
condition in which we find ourselves today. 

Lesson of History 

To prevent this drifting, there is only one remedy. 
And that is, to reawaken in ourselves the consciousness 
that we have our own positive foundations and we have 
our own roots penetrating deep into the soil of our national 
ideals and aspirations, history and heritage. It is only a 
positive and living build-up of an organisation of the type 
of the Sangh, capable of embracing all of our people in a 
loving and eternal brotherhood and making them intensely 
conscious of their national destiny that can effectively 
check the present rot of selfishness, dissensions and vulgar 
imitations born out of drifting. 

So we can truly say that the necessity of the Sangh is 
felt much more keenly today than when it was first started. 
The present-day conditions do not admit of any sense of 
complacency. The circumstances inside and outside the 
country are explosive. We have heard that eternal vigilance 
is the price of liberty. Let us, at least now, take a lesson 
from our history. Prithviraj, who could put to rout the 
hordes of Mohammed Ghori several times before, was defeated 
when he gave himself up to enjoyment in the company 
of his newly wedded wife Samyogita at a time when the 
enemy was pounding at the gates of Delhi. 

The Bed Signal 

Can we honestly say that our nation is so strong-willed 
and well-organised that we can confidently face all dangers 

The Eternal Basis 


to our free and prosperous existence ? Do we, for instance, 
see the glow of manliness and idealism in the eyes of our 
youth ? Do we not, on the other hand, see our youth chasing 
vulgar shadows of foreign fashions and wallowing in pleasures 
of the senses? I had once an occasion to visit a physical 
training camp conducted by the Congress. Boys and girls 
were both participating in the activities. I asked the organiser 
of the camp whether it would not have been better if girls 
had not been allowed there. He frankly confessed that in 
that case very few young men would have come ! There was 
a Youth Conference organised at Lucknow. Having heard 
the first-hand report of that Conference from our friends 
there, I felt that it was not a conference having any 
educative value but only an unholy centre for spreading 
horrible immorality. 

No nation can hope to survive with its young men given 
over to sensuality and effeminacy. That is the surest sign 
of decay and destruction, howsoever prosperous and mighty 
the nation may be for the time being. An American 
correspondent had once come to meet me to know which 
way the sympathies of our Sangh lie in the present tug-of-war 
between America and Russia. But we stand firm on our 
own feet and do not allow ourselves to be dragged either 
way. He asked me, “ What is your opinion about the present- 
day America ? ” I replied, “ America is moving fast on the 
road to self-destruction. Just see your own clothes. The 
loose fashionable garments that you wear and the comb 
in your pocket betray the effeminate nature of the average 
American today. In the First World War, the Generalissimo 
of the 4 Allied Forces’ was Marshal Foch, a Frenchman. 
Such was the heroic state of that nation at that time that 
they fought the Germans with grim resolve and won the 
war ultimately. They even pocketed a sizable portion of 
Germany. But after the victory, Frenchmen succumbed to 
sensuality and enjoyment. They lost themselves in drinking,, 
singing and dancing with the result that in spite of their 
huge military machine and their formidable c Maginot line % 


Bunch of Thoughts 

France collapsed within fifteen days of the German onslaught 
during the Second World War. The sudden and total collapse 
of France was due to effeminacy which had sapped the energy 
of the heroic manhood of France. After the war. Marshal 
Petain, the old French general, stated that France was 
defeated not on the battle-fields but in the ball-rooms of 
Paris. I sincerely hope that America will wake up in time 
and stop this internal corrosion of its young manhood.” 

In our country also the conditions are not different. 
The 4 modem fashion ’ of young men is to appear more and 
more feminine. In dress, in habits, in literature and in 
every aspect of our day-to-day life ‘ modernism * has come 
to mean effeminacy. 4 Sex 9 has become the one dominating 
theme of all our 4 modern 9 literature. History of countries 
the world over has time and again shown that sex-dominated 
literature has been an unfailing precursor to the ruin of 
nations and civilisations. 

This, in short, is the internal picture of our national life 
under ‘ freedom \ It is a red signal which we can ignore 

only at our peril. Under these conditions, it is only an 

organisation such as the Sangh dedicated to forge our 

people into a pure, holy, benevolent and organised life* 

breathing the spirit of sacrifice and heroism, and based on 
the positive and abiding foundation of our ancient and glorious 
nationhood, that can be relied upon to protect and rejuvenate 
our nation. And it is the call of this yet unfulfilled mission 
that is the motive force behind the evergrowing and ever- 
-expanding work of the Rashtriya Swayamsevak Sangh. 


The Elixir of National Life 

/. war u 4 

Strong devours weak — Great fact of world history — The 
present world picture-— Slogans change , fact remains — 
Mirage of mutual friendship — Friendship of strong and 
weak — Strength for peace and freedom. 

W E, the children of this great and ancient nation, naturally 
desire that our nation should scale ever new heights 
of prosperity, glory and honour in this world. This is a 
very legitimate desire, no one can deny it. However, life 
is not all smooth-sailing in this hard world. Even in the 
fulfilment of just and legitimate desire one is confronted 
with impediments and challenges from the outside world. 
If we have to bring to life the dream of our national glory, 
we have to assess and analyse the nature of this challenge 
and prepare ourselves to meet it effectively. 

The Great Fact 

The world, as it obtains today, is divided into groups 
of human beings called e nations ’ which are constantly 
competing with one another for greater power and prosperity 
and greater domination over wider territories of the globe. 



Bunch of Thoughts 

This has been the unfailing feature of human history right 
from its beginning down to present times. In all these 
millennia the slogans have changed, but not this basic fact. 
The mask has changed but not the spirit. 

In earlier days, it was imperialism in its unabashed 
naked form trying to spread its political tentacles over 
others. Today, the spirit of domination has taken on 
many more garbs, more alluring and more dangerous than 
the previous ones. They are sometimes economic and 
sometimes ideological in appearance. But the spirit of world 
domination is there as strong as ever. When one nation 
wants to dominate over another, a conflict is inevitable. 
Therefore, we see in this wide world that there is never any 
real peace. In fact, the world is always in a state of 
intermittent war. And peace is only an interval between two 
wars. Conflict is in the very nature of mankind as it is 
constituted today. 

Even so great a person as Sri Krishna, who left no stone 
unturned to avoid an internecine war between the Pandavas 
and Kauravas and bring about a just and peaceful settlement, 
failed in his mission. War became inevitable and Sri Krishna 
tells Arjuna: 

c3T sftsrr: If 

(I am the Power of destruction , come to stay these men here „ 
Even without thee all the warriors , standing arrayed in hostile 
ranks, shall he destroyed.) It only means that death and 
destruction are in the very nature of this world. This is 
the great fact of human life to which it is no use shutting 
our eyes. 

Conflicts are going on. Sometimes there is actual 
clash of arms, spilling of blood. At other times there is 
the ‘cold war’, the diplomatic persons of one country trying 
to out-manoeuvre the others. Whatever the strategy, the 
basic rule of relations between nations is the law of the 
jungle— the strong feeding upon the weak and getting 

The Elixir of National Life— I 


stronger. It is one of jeevo jeevasya jeevanam , of mdtsya 
nyaya , the big fish devouring the small fish and becoming 
bigger at the cost of the smaller. 

The World of Reality 

Just look at the history of Europe. When the 
countries of Europe became powerful in the wake of the 
Industrial Revolution, each one of them stretched its. 
aggressive arms to grab other countries. When Spain 
became strong it carried its sword to America. Portugal* 
in its days of power, spread its tentacles of destruction right 
up to Goa in our country. Whenever France became 
powerful, it brought under its heels the smaller countries- 
of Europe. The history of England which spread its empire 
over distant corners of the globe is only too well known. 
The story of Germany too is not different. It plunged the 
world in two world wars to satiate its aggressive spirit. 
Italy, when it felt strong enough, grabbed Abyssinia. 
Now, Russia, having emerged powerful after the Second 
World War, has devoured countries like Finland, Poland,. 
Czechoslovakia, Balkan States and even half of Germany. 
Under the very nose of UNO, it massacred thousands of 
Hungarian freedom fighters and crushed Hungary under 
its iron heels. Now Russia is prowling about all over the 
world, in search of its future prey. China, even at this, 
early stage of its growing power, has already bared its. 
claws in Korea and Indo-China. It has already sat tight 
upon Tibet, devoured parts of Ladakh and NEFA and 
is now poised for a further drive into the Himalayan States. 

Every time a war breaks out, the warlords say that it 
is a war to end ali future wars! After witnessing the 
horrors of the First World War, people the world over 
prayed for peace and end of all wars. But within hardly 
two decades, the world was drenched in the blood-bath of 
another and a more terrible holocaust. And again after the 
Second World War, mankind hoped and prayed for peace. 
But what is the actual state of affairs now? Everywhere; 


Bunch of Thoughts 

there are conflicts, sometimes flaring up into shooting war. 
The whole of Africa is like the seething bowels of a volcano, 
•erupting every now and then. In its surreptitious move to 
turn Cuba into its missile base, Russia had pushed the world 
to the very brink of world conflagration. 

Slogans Change, Fact Remains 

However, these conflicts and bloodshed are carried on 
under various garbs. Today, for example, the most aggressive 
and dangerous plans are being hatched under the cover of 
Communism. Communism, be it remembered, was born 
with the cry of revolt against domination of every kind. 
The Communists in Russia and China rose in revolt against 
their own kings and feudal chiefs, liquidated them and 
assumed power. But in a short time, they too took to 
the same path of imperialism, though under the new slogan 
of 4 liberating the people of the world from the clutches 
•of imperialists and capitalists \ They even call their aggressive 
armies as 4 liberation armies’ . 

What is the story of China and the various East 
European countries like Hungary, Poland etc., ‘liberated’ 
by Russia? Those who visited China afterwards— and 
who had the mental poise and courage to call a spade 
a spade — had unequivocally stated that the average man 
there seemed to scent danger all-round and did not appear 
to be free in his behaviour. That was the result of 
Russians and their local agents sitting in their secret nooks 
•and comers of every department and dominating each 
sphere of national life, its army, its navy, its air force, 
its farming, scarcely coming out in the open but tightly 
holding their overall supremacy. 

Of course, some people were there in China who went 
about singing the praise of ‘New China’, of ‘ the great leap ’ 
and ‘ our great brother Russia ’ and so on. Even in our 
country, when the British were ruling, there were some 
persons who went about the world saying that the British 
rule was a Godsend, a boon, as if the British were 

The Elixir of National Life— I 


direct messengers of God, sent for our emancipation. We 
will always find such slaves who extol to the skies their 
masters. If the masters flog them they will praise the 
strength of the masters and say, “What a fine whip he 
has and how well he wields it” i Now, China is repeating- 
the same story of ‘liberation’ in the case of Tibet. 

America too stood up against the imperialistic tyranny 
of Britain, overthrew its domination and established its 
independence. The same America, may be with a view to 
containing the rising danger of Communism, is now trying 
to bring a large number of countries under its wing by 
giving them economic aid and sometimes military aid too. 
But as we know, arthasya purusho ddsah, wherever economic 
aid comes some sort of mental enslavement also follows. 
Thus we find in all such poor countries receiving the 
American aid the imprint of American culture, corroding 
their national ideals, traditions and originality in every 
sphere of life. 

Mirage of Mutual Friendship 

What then is the way out to maintain our national 
integrity and glory in this world of conflicts? Can we 
depend upon the friendship and alliance of other nations? 
Here too the lesson of world history affords us no streak 
of hope. Friendship or hostility between any two nations 
has never been a permanent feature. Nations change their 
friends and foes as it suits their self-interest. 

The story of the permutations and combinations in the 
relationship between nations of Europe in the last few 
centuries makes interesting reading. England and France 
were bitter enemies for centuries. When France, under 
Napoleon, posed a challenge to England, the latter- 
developed friendly ties with Germany and crushed France. 
Later, when Germany became too powerful, England and 
France came togerther in both the world wars and crushed 
Germany. In the beginning of the Second World War, 
Russia remained neutral but later joined Germany to get a 


Bunch of Thoughts 

share in the loot. But still later, England manoeuvred to 
wean away Russia from Germany and Russia joined the 
■camp of America, England and France. America, too, 
during her struggle for independence, was hostile to 

England but friendly to France. The picture changed 
after a few years and again England became its friend. 
Such has been the history of ‘mutual friendship’ between 
nations on the face of the earth. Nor can we expect 

-anything different so long as the spirit of self-aggran- 
disement and domination rules the minds of nations So, 
■to seek permanent security in the form of friendship with 
-other nations would be just a delusion. 

Friendship of Giant and Dwarf 

Today the world appears to be torn into two power-blocs. 
Seeing their power and splendour, and our own weakness 
in comparison, there are some who advocate our joining 

the one or the other bloc so as to be able to breathe 

freely under its protective wings. But then, to remain 
weak oneself and become an ally of the strong is also 
not without its grave risks. 

Once a giant and a dwarf became friends. They 
embarked upon an adventure to a forest. There they found 
a band of dacoits sharing among themselves the booty of a 
vast amount of wealth. The giant put the dacoits to rout, 
took all the wealth and returned. Unfortunately, in the 
fury of the fight, the dwarf lost one of his hands. After 
some time they again set out on another adventure. - This 
time they came across a fort with people imprisoned and 
tyrannised by a cruel despot. The giant killed the tyrant; 
and the people out of gratitude chose him as their king 
thereafter. This time the dwarf lost one of his legs. The 
giant got a big fort and many dutiful subjects. 

The dwarf, cursing his ill luck and envying the good 
fortune of the giant, thought that something must be done 
to gain some advantage for himself also. So he started on 
his crutches along with the giant once again. As luck 

The Elixir of National Life— I 

237 ' 

would have it, they chanced to see a princess being carried 
away on horseback by some miscreants. She was rescued and 
taken to her father by the giant. Out of gratitude the king: 
offered the princess to the giant in marriage along with his- 
kingdom. The dwarf lost one eye in that * mercy * campaign. 
The upshot was, the giant got two kingdoms, a princess for a. 
wife and a vast store of wealth; and his friend, the dwarf, 
lost one hand, one foot and one eye ! 

The moral is too evident. The friendship between the- 
strong and the weak is bound to result in the strong taking, 
away the profits leaving the weak to suffer the losses. That 
is what we witness in the international field also. The 
powerful nations build their strategic frontiers away from 
their own national frontiers with a view to carry on the 
war with the enemies on others’ soil and avoid the calamities 
of war on their own soil. We see the Russian armies- 
spread out in distant countries. We have seen the American 
armies fighting in Korea, in Viet Nam. The smaller countries, 
thereby become war-fields for the trial of strength of bigger 
powers, and the local people will be treated by them as so * 
much cannon-fodder. 

Strength for Peace 

When we thus read the world correctly, we are forced' 
to arrive at the simple conclusion that the only basis 
for our free and prosperous national life is invincible 
national strength — a strength that will strike terror into 
the hearts of aggressive powers and make other nations 
seek our friendship. Strength is the very elixir of national 

In fact, to remain weak is to extend invitation to 
aggression and depredation by stronger foreign powers. 
It is the weak who are thus responsible for the disturbance- 
of peace in the world. Churchill called the Second World 
War an ‘unnecessary war’, as England and France could 
easily have held Germany in check in the initial stages and 
avoided war if only they had displayed the nerve and 


Bunch of Thoughts 

strength to do it. But they remained unprepared and weak and 
thus indirectly fanned the German war-spirit. To be strong is 
the real path to peace. 

Even today we see that because America and Russia 
are equally strong neither is prepared to risk a global war. 
Both are in possession of world-destructive missiles and 
both are aware that neither would survive a nuclear war. 
The Cuba episode holds a great lesson for us. Russia 
attempted to sabotage the security of America by secretly 
turning Cuba into its missile base. But the drastic and 
timely action on the part of America checked the Russian 
adventure and saved the world from a future world 

But this does not mean that the weaker countries are 
safe or that wars have come to an end. Only the final 
nuclear showdown is being avoided and postponed to a 
future date. All other things are going on as before. We 
often hear the 4 wise men ’ of our country assuring us that 
we need not be worried about any foreign power risking a 
war with us as that would involve the whole of humanity 
in a nuclear conflagration. But it would be very naive 
on our part to believe that others are as much afraid 
of war as we are. Even without a formal declaration of 
war, enemies invade and occupy territories. There is the 
glaring instance of our own country losing large chunks 
of territory to Pakistan in Kashmir and Kutch and to 
China in Ladakh and NEFA, all without a declaration of war ! 
The same story is being repeated in Indo-China and other 
places even today. 


The Elixir of National Life 

_ 2 . the ultimate mnctic-i 

Perils of high platitudes — Fate of Panchsheel—Myth of 
international prestige — World worships strength — Our 
preverted notions — Non-violence or imbecility ?— Our 
great examples — The right philosophy — Real source of 

N OWADAYS in our country we hear a lot about ‘ non- 
alignment’, ‘dynamic neutrality’ etc., as if they are 
our life-saving principles. But will they really help the 
weak? In the event of an attack by an aggressive power, 
how are we going to save ourselves? Shall we not have to 
throw ourselves into the arms of one or the other power-bloc 
for our protection? Then, that would indeed be the 
‘dynamic neutrality’ of a football which is ‘impartial’ and 
‘neutral’ by itself but is also ‘dynamic’ being kicked about 
from one side to the other! Moreover, in the event of a 
wider conflict, the bigger powers will care two hoots for the 
neutrality of the weak. 

For Real Neutrality 

During the First World War, Germany chose the 
plains of the neutral Netherlands to cross its armies into- 



Bunch of Thoughts 

France in order to avoid the hazardous mountainous 
border between Germany and France. Germany never 
bothered itself about the protestations of neutrality by 
Belgium and Holland (the Netherland countries) but 
marched its armies and trampled their neutrality under 
its military boot. If these countries too were armed to the 
teeth, then Germany would not have dared to incur their 

The example of Switzerland affords a striking contrast. 
During the last war, Switzerland maintained its strict 
neutrality. The country is comparatively poor, but the 
people’s heart is vibrant with intense patriotic zeal, 
national pride and an indomitable spirit of freedom. The 
international rule is neutral countries cannot be utilised 
as a corridor for the transit of foreign armies or arms during 
wars. Once during the war, English planes were seen flying 
over Switzerland on way to bomb Germany. Immediately, 
a warning was given to those planes to quit the air space 
of Switzerland forthwith. But the English, in their inflated 
consciousness of strength, ignored the warning. Then 
Switzerland, without compunction, shot down those 
planes. Later, England sent a long letter of protest. But 
Switzerland replied that she was a free nation determined 
to preserve her neutrality and if there was a recurrence of 
similar violation of her sovereignty, the same results would 
follow ! 

Staking Fact on a Fiction 

But in our country today, the queer notion has gained 
ground that in this world we will be able to pull through 
with all happiness and honour even without being strong, 
that just an appeal to the higher sentiments of man, to 
Panchsheel, or an appeal tot he UNO will act as a solvent 
for all human conflicts. All such perverse notions are being 
paraded as universal truths. 

Our leading personalities even preach to our 
army the virtues of ‘internationalism’ and ‘world 

The Elixir of National Life— II 


brotherhood ’ ! Once a military officer and another gentleman 
were travelling with me in train. They were conversing 
in Urdu. The military officer remarked, “Oh! You speak 
very nice Urdu.” The other gentleman replied, “ Yes. 
I have studied Urdu during my school days. But now, as 
I have grown older, my love for Urdu has disappeared.” 
The military officer asked, “What is the reason?” He 
replied, “When I read Urdu or Persian, the picture that 
comes up before me in all their literature is some bul-bul, 
some Persia, some Eufratis, Tigris, but nothing of my 
country.” The military officer exclaimed, “ How narrow- 
minded and medieval you are ! Now the times are such 
that we should give up thinking in narrow confines of 
country, nation and so on. Now we have to think in terms 
of the whole world.” Suppose such an army officer goes 
out for war ; will he be able to fight with conviction for 
the protection of his country? At any moment the c world 
consciousness ’ in him may revolt and he may feel, “ What 
is all this humbug? Why should I fight? What does it 
matter if they conquer? After all they are as much human 
beings as we are ! ” Then what will be our fate ? Will such 
‘world consciousness’ save us from annihilation? 

Once upon a time there was a Jyotishi. As we know, 
the world has never been free from problems. This Jyotishi 
was perturbed. Anxious to know the future of the world 
he set out to note the positions of the various planets 
influencing the earth. As he walked out of his village, 
seeing one planet after another and weaving his web 
of fancies and fears, he fell into a well. Fortunately 
for the Jyotishi the well was long abandoned and dry. 
He shouted for rescue. A small party was passing by. 
When they had pulled him out they asked in wonderment, 
“But Panditji, how did you manage to land yourself 
in this out of the way well?” Panditji detailed his piety 
for the world and his mission of the planets and sobbed 
about his fall. His rescuers commented, “ Panditji, 
before you set out to find the world’s horoscope, had 


Bunch of Thoughts 

you but read your own, you might have well avoided 
this fall.” 

Those gentlemen who today camouflage weakness and 
ignorance under the booming name of internationalism 
would be well advised to take a lesson from the sorrows of 
the Jyotishi and set our national house in order before 
launching on international enterprises which they have no 
power to execute. Those who speak of ‘world unity 9 
and all that, while the world is governed by power politics 
and might rules supreme, really do not seem to know what 
they talk. The one fact of world politics today is the 
existence of nation-states governed by the one supreme 
consideration of self-interest and self-aggrandisement. They 
who ignore this stake a fact on a fiction. 

Once I was addressing a group of elders. I reviewed 
the state of the nation and expressed my opinion that 
unless we stopped the rot from within and became strong, 
we will cease to live as a nation. Pat came the too wise 
remark, “ What if we cease to live as a nation ? We’ll 
live all the same, and live as humanity.” I replied, “Why, 
we’ll ‘ live ’ even after we die. Our ashes — or rather our 
entombed carcasses— will remain. For, has not science proved 
the indestructibility of matter ? ” 

Effects of Self-Hypnosis 

Such is the ludicrous and dangerous extent to which 
the present fads of ‘internationalism’, ‘world unity’ etc., 
have driven our country today. We are so thoroughly 
hypnotised by such slogans that we have become incapable 
of seeing through the aggressive designs of foreign powers 
who put on the mask of ‘ world peace,’ ‘ internationalism 9 
etc., etc. They come and conduct ‘international peace 
conferences ’ here, while they prepare world-destructive 
missiles in their own countries. The only meaning of all 
their moves is that they want to draw us into their camp 
to serve as cannon-fodder in the future war they are 
planning. They, of course, want ‘peace’. But what kind 

The Elixir of National Life— II 


■of peace? With them as the masters and others as slaves, 
they wish to sleep in peace and desire that the slaves 
should not quarrel amongst themselves and disturb the 
sleep of the master S And we, who have become victims of 
fantastic fads, allow ourselves to be duped, and pat our 
backs on our ‘progressive’ and ‘international’ outlook! 
Do we not see our people going to the so-called inter- 
national peace conferences organised by the Communists, 
knowing fully well that such tactics are the thin end of 
the wedge of Communist expansionism ? 

The slogans and paper compromises like c peaceful 
co-existence ’ and 4 Panchsheel ’ that our leaders are indulg- 
ing in only serve as a camouflage for the self-seeking 
predatory countries of the world to pursue their own 
ulterior motives against our country. China, as we know 
was most vociferous in its expression of faith in Panch- 
sheel. China was extolled as our great neighbour and 
friend for the last two thousand years or more from the 
day it accepted Buddhism. Our leaders declared that they 
were determined to stick to China’s friendship c at all costs’. 
Once, we had similarly resolved to win the friendship of 
Muslims in this land e at all costs ’. How much it has cost 
us in terms of our national integrity and honour is all too 
well known. The same history has been repeated in this 
case also. 

Portents Ignored 

We have forgotten that the ancient Buddhist China 
is now dead for the past few years. The Russian wizard 
has called' a spirit in that corpse turning it into a fiend. 
And we are today witnessing its devil-dance on our 
borders. When it devoured Tibet and Pandit Nehru 
mildly protested, he was curtly admonished not to poke 
his nose in their ‘internal affair’. Our late Prime Minister 
silently gulped down that national humiliation. From 
then on, we had been continuously paying the ever-mount- 
ing price to maintain China’s friendship and the glory of 


Bunch of Thoughts 

‘Panchsheel’— the historic treaty of ‘eternal friendship and 
fraternity’ between the two great countries — on which 
solemn signatures of the two great Prime Ministers were 
affixed at the same time when the Chinese army trucks 
were rolling on the military roads they had constructed in 
Ladakh and were grabbing large chunks of our Himalayan 
territory ! 

Dr. J. C. Kumarappa, a great disciple of Gand hiji 
and an economist of repute, after his visit to Russia and 
China had even in those days categorically warned that in 
their eyes the treaty of Panchsheel was not worth the 
paper on which it was written. But our leaders continued 
to roam in their own dreamland, shutting their eyes to the 
glaring signs of the all-enveloping danger of Communist 
China’s aggression. The Communists in our country 
distributed copies of a new map of China showing within 
China portions of all Himalayan territories — Ladakh, 
Nepal, Sikkim, Bhutan and NEFA (indicating the five 
fingers of the aggressive fist of China protruding from 
Tibet)— and of Burma. Our Government did not even 
confiscate these maps. 

When Khrushchev visited our country and was in 
Kashmir, he declared, “When you are in distress, climb 
the top of these mountains and shout for help. We will 
always be ready on the other side to rush to your help.” 
Let us not forget that their henchmeii are here who may 
at any time raise that cry for help! 

At the same time when Khrushchev and Bulganin were 
being greeted with unprecedented ovations all over the 
country and acclaimed as heroes of world peace, there was 
a Russian documentary film being exhibited in our country. 
The film opens with the scene of Moscow and the commen- 
tator declares, “ Moscow, the capital of the future world” l 
If Moscow is to become the capital, does it not imply that 
the whole world must needs be under the heels of Russia? 

The Elixir of National Life— II 


4 The Washerman’s Donkey’ 

We are still unable to free ourselves from the delusion 
that our international prestige has risen because of such 
pious platitudes. But what are the facts? For instance, 
take Pakistan. This flesh of our flesh does not lose a 
single opportunity to fling at us its impudent insults, shoot 
and kidnap our men and officers, shoot down our planes 
and carry on a regular genocide of Hindus still living 
there. And now, it has invaded our country. Ceylon, a 
tiny country, is throwing out lakhs of our brethren staying 
in that land for generations. Burma also has followed 
suit. We referred the Kashmir issue to the UNO as the 
aggrieved party and in spite of our ‘high international prestige’, 
that world forum is now treating us on par with the 
aggressor ! It is claimed that our influence counted in 
getting released eleven American pilots imprisoned in 
China, that we played a notable role in Korea and so on. 
Then, why has not that 'great international prestige’ come 
into play in all those matters where our national honour and 
integrity are gravely jeopardised ? Or is that ‘prestige’ similar 
to that of the washerman’s donkey whose fate it is to 
work all day for its master and then be driven out to fend 
for itself? 

Our leaders often repeat that because of our policy of 
peace and non-alignment we are befriended and respected 
by all the big powers. They point to the economic aid 
that we are receiving from America and even from Russia. 
But it is the same America which is arming our enemy 
Pakistan with the latest arms. Is it a sign of friendship 
to feed us on economic aid like a sacrificial goat on the one 
hand and on the other to supply arms to those aggressing 
on us? Much need not be said about Russia which has 
declared its ‘unbreakable bonds of brotherhood’ with 
China in contrast with its ‘friendship’ for Bharat and has 
often acted as the driving force behind China’s aggressive 

In our simplicity, we take the words and diplomatic 


Bunch of Thoughts 

moves of the world powers at their face value and begin 
to flatter ourselves that we occupy a great position in the 
councils of the world. To give an example, some years 
back Srimati Vijayalakshmi Pandit was elected as the 
President of the General Assembly of the UNO. But what 
was the ulterior motive behind that move to bestow that 
‘great honour 1 on our country? Just then, the treacherous 
plot of Sheikh Abdullah to turn Kashmir into an independent 
state had been exposed. He had been dismissed and 
arrested. The intrigues of UN agents in abetment of that 
foul plot were also thoroughly exposed. The Anglo- 
Americans — whose tools those UN agents were— became 
anxious to devise ways and means to save their face and 
retain their foot-hold in Kashmir and bring our country 
into an amicable mood so as to continue their designs 
unhampered. And what better means could they have 
thought than bestowing the august honour of the UN 
Presidentship upon the sister of our late Prime Minister 
Pandit Jawaharlal Nehru ? That was a subtle form of 
flattery and nothing more. But we, in our simplicity, took 
it as a genuine honour done to us. 

A Lesson for the Present 

Thus we find that the various high-sounding concepts 
that we have taken up as the sheet-anchor of our national 
prestige and progress have really no value in this hard 
world of reality. Unfortunately, in spite of burning our 
fingers repeatedly, we are not able to overcome the infatuation 
for wishful thinking. This has been a curse on our people 
not merely now but for a number of centuries. When 
Chengiz Khan was planning to invade our country he 
came to know 7 that a large number of people here had 
embraced Buddhism. So he made a show of becoming 
a Buddhist and then invaded. Many of the Buddhists here, 
seeing that he was their co-religionist, went forward 
to welcome him. The result was, Chengiz Khan could 
raise mountain-high heaps of human heads — all under the 

The Elixir of National Life — II 


4 non-violent ’ cover of Buddhism ! 

World Worships Strength 

Let us at least now recognise the truth that for real 
national honour, for real peace, there is no other way 
except building invincible national strength. It is only 
then that the great principles that we preach to the world 
will carry weight and prestige. The world is not prepared 
to listen to the philosophy, however sublime, of the weak* 
There is an old incident which appeared in many of our 
important papers. Our great national poet Rabindra- 
nath Tagore had gone to Japan. He was to address the 
University students on the greatness of Hindu Philosophy. 
But the lecture hall remained vacant except for a few 
professors ! Thinking that such a poor show would be an 
insult to the distinguished visitor, one of the professors 
tried to persuade the students, who were standing far 
away, to attend the lecture. The students firmly refused 
saying, “ We do not want to listen to the philosophy of 
a slave nation ” ! 

The world worships only the strong. Before the last 
war, when England was powerful, our people tried to 
imitate and eulogise the English. But when, during the 
war, it appeared for a time that Germany would win, they 
began to adore Hitler and even Nazism. We know of 
persons now most vociferous in their condemnation of 
Hitler and Nazism but who were turning their radios in 
secret to listen to German news in those days with a sense 
of admiration. How elated they were to hear the fall of 
France within hardly two weeks of German invasion ! Now 
the very same persons worship either America or Russia 
because these happen to be the countries which shattered 
the military might of Germany and stand today as world 
powers. The fascination the Communism holds for many 
people today is mainly due to the show of brute strength 
by the votaries of Communism— Russia and China. That 
is the way of the world. Nobody cares a whit for the 


Bunch of Thoughts 

voice of the weak. Long ago our forefathers had declared 
that the desires of the poor and weak are just castles in 
the air — 


Strength is Virtue, Weakness is Sin 

Under any condition it is the weak who suffer. No 
amount of external adjustments or juxtapositions will be 
able to save a nation if it is inherently weak. To remain 
weak is the most heinous sin in this world, as that would 
destroy oneself and also incite feelings of violence in others. 
Our forefathers have said that physical survival is part of 
the highest religion and for physical survival strength is the 
only basis. It is said of Vishwamitra that once during an 
acute famine he did not get any food for days together. 
One day he saw the rotting leg of a dead dog lying in a 
Chandala’s house. Vishwamitra snatched it and got ready 
to eat it by first making an offering to God. The Chandala 
exclaimed, “Oh, sage, how is it you are eating a dog’s leg?’” 
Vishwamitra replied, “Yes, I must first live and be strong 
in order to do penance and good deeds in the world.” 

But the thinking in our country during the last few 
decades has been one of looking down upon strength as 
something sinful and reprehensible. A wrong interpretation 
of 4 non-violence ’ has deprived the national mind of the 
power of discrimination. We have begun to look upon 
strength as ‘ violence ’ and to glorify our weakness. 

Once a Sadhu said, “The very word ‘ ahimsa’ (non- 
violence) is a negative expression derived from ‘ himsa 9 
(violence) by prefixing ‘a’ (non) to the positive idea of 
himsa (violence). A person sufficiently strong to do himsa , 
but not doing so out of restraint, discretion and compas- 
sion can alone be said to be practising ahimsa . Suppose a 
strong man is going in a road and somebody knocks against 
him. If the strong man says with compassion, “All right* 
my dear fellow, I excuse you for the wrong you have done 

The Elixir of National Life— II 


me”, then we say that the strong man has practised non- 
violence. For, though he is capable of giving him a blow and 
smashing his skull, he has restrained himself. 

Suppose, a thin, lean man — just a mosquito!— is going 
and somebody pulls his ears and the ‘mosquito' trembling 
from head to foot says, “Sir, I excuse you”, who will be- 
lieve him? Who will say that he is practising non-violence? 
He is like a man who, unable to check the dacoits plundering 
his house, loudly proclaims vasudhaiva TciLtumbaham (the 
entire world is my home)! People will only say that he is 
a coward and hypocrite, that he dare not do anyrhing and 
is only hiding his cowardice behind big platitudes. The 
atmosphere of our country today is charged with such mis- 
conceptions and platitudes of self-deception. A dense cloud 
of dust is raised in the form of high-sounding words like 
‘peace and ‘non-violence’ with an assumed air of moral 
authority only to cover up our imbecility. 

Non-Violence of the Imbecile 

It is because of such perverse notions that we have 
been losing all-round. Every day we find our frontiers 
shrinking. No one is in a mood to protect the integrity 
and honour of the motherland. Every national insult is 
covered up under the mask of ‘peace’. Day after day 
insults are being heaped upon us. Our people are being 
shot down by the enemies. And China presents the dead 
bodies of our eleven soldiers on the birthday of Pandit 
Nehru ! All these we gulp down saying that we are 
devotees of ‘peace’ ! It is said in the Mahabhdrata that 
a person who goes on swallowing insults is neither a male 
nor a female. 

( He alone is a man who does not brooh or forgive insults. One who 
remains cold and tolerant in the face of insults is neither a male nor 
a female.) 



Bunch of Thoughts 

The Great Examples 

Our philosophy tells us that man should be humble 
only when he is capable of humbling others. When can one 
be forgiving? Only when one becomes powerful enough to 
strike down those who insult him. When should one serve 
others? Only when he becomes worthy of commanding the 
willing service of the entire world. We see this ideal in 
Sri Krishna who preached ahimsa in Gita , after annihilating 
the many evil demons one after another right from his 
childhood. It was he who slew Kamsa, reinstated Ugra- 
sena on the throne but himself remained as the sentinel 
at the court entrance, welcoming the royal guests. It was 
again he who took upon himself the menial service of removing 
the leaves after meals in the great Rajasuya Yaga of Yudhishihira, 
where he was the person honoured with Agrapooja ! Such is the 
message of our philosophy. 

All our great masters who have set the standards of 
our national conduct have always blended idealism with 
realism, the highest principles of human welfare with the 
demands of the practical world. An incident is narrated 
in the Ramayana , which took place while the battle between 
Rama and Ravana was at a high pitch. Lakshmana, after 
killing Meghanad, the son of Ravana, had brought his head 
to his camp. Meghanad’s wife Sulochana, who wanted to 
ascend the funeral pyre along with her husband’s body, 
proceeded towards Rama’s camp to request him to return 
the head of her husband. The soldiers on the side of Rama 
seeing a beautiful woman approaching their side from 
Ravana’s camp, concluded that she must be Sita herself. 
They were agog with joy and jubilation and were about to 
lay down their arms. But when Sri Rama heard of the 
excitement and the reason for it, he calmly told, “Do not 
forget that Ravana with his ten heads and twenty arms is 
still very much alive. It is only after walking over the 
dead body of Ravana that we can enter Lanka and free 
Sita. Do not dream of seeing Sita till then. Do not be 
under any such illusion.” With his thorough grasp of human 

The Elixir of National Life— II 


psychology, he had correctly assessed Ravana’s nature and 
had concluded that the rakshasas evil tendency was too 
deep-rooted to allow him to change under any circumstance 
and that his menace could be eliminated by the unfailing 
Edmabana alone. Rama’s upholding of the highest standards 
of human life and his conviction in the ultimate sanction 
of strength were two aspects of the same character that 
made him Maryddd-Purushottama (the ideal man). 

And again in the MahabMrata Sri Krishna, on the 
battle-field of Kurukshetra, invoked manliness in Arjuna 
with the call: 

m FT *PT: qpq- 

( Yield not to imbecility , 0 Partha!) Of course, Arjuna was 
not a coward. He was a born warrior. But having seen 
his own elders and preceptors ranged against him, he was 
riddled with doubts about the rectitude of his course of 
action. He did not want to run away from the battle- 
field. On the contrary, keeping aside his arms, he wanted 
to die at the hands of his adversaries, in a spirit of 

tototo sfmrnpr: i 

W5T TW 2 xmi W II 

(Far better would it be for me if the sons of Dhritarashtra , 
weapons in hand , should slay me in the battle, while I remain , 
non-retaliating and unarmed.) 

The same confusion appears to have gripped the hearts 
of our leaders today. Words like ‘ non -retaliation ‘peace’ 
etc., are being shouted from housetops. Of course, there 
is a vast difference between the mental conditions of the 
two. Arjuna was a hero to the very core; while the 
protestations of high-flown words like ‘non-retaliation’ 
etc., that we hear today are put up as a smoke-screen to 
cover up our imbecility. 


Bunch of Thoughts 

The Right Philosophy 

In the world of today, whether one desires it or not, 
conflicts are bound to arise. Merely because we remain 
pious, does it imply that others also will be cured of their 
wicked tendencies? Can there be a greater self-deception 
than believing in such a palapably absurd superstition? 
The sacrificial goat which is peacefully led to the altar of 
sacrifice is, in fact, the very embodiment of 4 non-retalia- 
tion ’ ! Without the slightest murmur, it puts its head 
under the knife of the butcher. The butcher never feels 
for a moment that he should not kill such an innocent, 
"non-violent’ creature. At the same time no one dares 
even to think of offering a tiger in sacrifice. It is only the 
weak, docile, "non-violent’ goat that is pitched upon for 
sacrifice. Even man eats its flesh with great relish. There 
is a saying, 

3m m m m ^ m ^ t 
^TRT ^fT 1 1 

(It is not the horse , not the elephant , and never never the 
tiger hut the goat that is offered in sacrifice; even gods destroy 
the weak.) Such is the fruit of the attitude of ‘non-retali- 
ation 5 ! Of course, we should not indulge in unprovoked 
violence. At the same time, we should also not allow 
others to do violence to us. Allowing violence to be done 
to oneself is also violence and therefore adharma. Once a 
great Jain Sadhu explaining the significance of ahimsa 
said, “ If you are faced with a brute force bent upon 

destroying you and you do nothing to protect youself in 
the name of ahimsa , then you will have only encouraged 
the evil power to indulge in violence. You thus become 
an abettor in the crime and an abettor is as much guilty 
of the crime as the actual perpetrator.” He added, 

“Intention, and not the physical act, is the only criterion 
to decide whether the act is in the nature of himsa or 


The teachings of the really great ones have always 

The Elixir of National Life— II 


guided us correctly in all such matters. Even a most 
compassionate saint like Tukaram defined compassion as : 

3^1 %% tN - ^dK qr^rr srrfer 

(Protection of all living beings and destruction of the wicked 
elements ). Sri Krishna has unequivocally and for all time to 
come declared that establishment of dharma implies the 
destruction of the evil doers: 

f^TRTTq- =5T I 

Sri Krishna himself was the very embodiment of that 
principle. No doubt he preached and put all his weight to 
avoid war and bring about peace. But he clearly foresaw 
that the ultimate sanction lay in his own supreme strength. 
When he was about to go to Duryodhana for compromise 
talks, Dharmaraja became anxious about his safety think- 
ing that the evil-natured Duryodhana might harm 
Sri Krishna. Sri Krishna assured him that in that event 
Dharmaraja would get the kingdom without a war as 
he himself would destroy Duryodhana and his host of 
associates. That is the only right view regarding the role 
of strength while facing adversaries. To speak and act 
always in terms of applying force when not needed and 
when a just and honourable compromise is possible is 
inhuman and brutal. But to talk always of compromise 
and not to use force even when there is no other way out 
to undo injustice and insults is sheer cowardice and 

We, therefore, have to properly understand the true 
'message of those great lives as lived by them in this world 
of hard realities. And the hard reality is that the world, 
as it is constituted today, understands but one language— 
the language of strength. It is on the unshakable foundation 
of immense strength alone that the nation rises and maintains 
itself in a glorious condition. 


Bunch of Thoughts 

For an Invincible National Will 

Where does this strength come from? What is that 
real and inexhaustible source of national strength? It is 
the consolidated, dedicated and desciplined life of the 
people as a whole. After all, all the various spheres of 
life are only so many manifestations of the innate strength 
of the people. Political power is one such manifestation. 
Military power is another. But the essential store-house 
of power is the well-disciplined, intensely patriotic and 
heroic condition of the people. 

It has been truly said that it is not the gun but the 
heart behind it that fights. Without a strong patriotic 
heart no amount of arms and ammunition will save the 
country. There is an incident which occurred during 
what people call a 4 Hindu-Muslim ’ riot, but which is 
invariably a Muslim riot as it is always the Muslim who 
strikes first and it is the Hindu who bears the brunt. 
During that disturbance, a Hindu sat upstairs in his house 
with a loaded gun. Some Muslim goondas attacked his 
house, but as the doors were tightly secured they could 
not enter inside. Then, one of them flourished a small 
axe in his hand, shouting to the person sitting above to 
throw down the gun or else he would be cut into pieces 1 
Struck with terror, the Hindu gentleman actually let down that 
gun and was shot down with the same gun ! So, it is the fearless 
and steel-willed man alone who can wield weapons and protect 
himself. Similar is the case with the nation. 

It is on these practical and realistic guidelines of 
national conduct that our people can hope to rise again as 
a great nation. All our efforts have therefore to be con- 
centrated in the direction of generating invincible national 
strength by making our people nationally conscious and 
moulding them all for a well-disciplined, co-ordinated and 
invincibly powerful national entity, which alone is the ultimate 
sanction for a free and glorious national life on the face of this 


Worshippers of Victory 

Deifying the great — Misreading of scriptures — Selfish 
ness , helplessness at the root — Effort is God — Great 
examples — Worship of the victorious — Martyr , great 
but not ideal — Lesson of Rajput martyrdom — Act , do 
not react — Philosophy of right action . 

O UR great men stand as lamp-posts on the path to the 
fulfilment of our national life-mission and national 
glory. In order that the coming generations may pursue 
that path with success, it is essential that their inspiring 
memories and examples are kept undimmed in the national 
mind and the lessons of the lives and deeds of those masters 
of thought and action are presented in their true perspective. 
It is precisely with this end in view that the celebration of 
the anniversaries of birth and death of our ancient heroes 
has found a pride of place in our national tradition since 
hoary times. 

Deifying the Great 

But unfortunately a serious perversion has crept into 
this tradition of recollecting the ideals set up by those 
great ancestors. Our people, placing implicit faith in the 
Gita verse— 

srsrfe 3T i 

& *r*T ^rfaRiwr n 



Bunch of Thoughts 

(Whatever being is there , endowed with grandeur , beauty or 
capacity , know that it has sprung from a spark of My splendour) — 
see in the extraordinary power of such great souls a sign of 
the manifestation of Divinity, a spark of the Divine Effulgence. 
So far, it is all right. 

But this has led to a delusive belief that all such 
great men are super-human beings far above and beyond 
the reach of the common man. The common man, feeling 
himself a meek creature of circumstances, tries to find a 
path of safe escape for himself by pushing them into the 
orbit of divinity. For, thereby, he will be absolved of the 
responsibility of following them in his practical day-to-day 
life which would entail for him various trials and tribula- 
tions. He, in his weakness and helplessness, also implores 
God to come to his rescue and save him from the trouble 
of facing all these dangers. He, on his part, feels that he 
should sit comfortably at home and let all things be set 
right by God’s grace! 

Coupled with this is the craze for maximum benefits 
and enjoyment with minimum responsibility and risk to 
oneself in practically all fields of our life today. Nowhere 
do we come across the spirit of manliness which says, 
“Well, I am a ‘man’. I shall put forth manly efforts and 
discharge my duties with utmost exertion without caring 
for any eventuality, be it happiness or misery.” That is 
the reason why a person born in a wealthy family is taken 
to be highly fortunate as without any effort he is the 
master of all comfort and luxury. He is not to worry 
himself for his food and drink. There are servants at his 
beck and call for doing every little work for him leaving 
him all the time to wallow in vulgar pleasures. Thus, due 
to helplessness in one’s life or due to such craze for 
enjoyment, the common man naturally feels that he should 
not be called upon to do anything by himself. He thinks, 
“Let God come down to earth and take me to the shores 
from the whirlpool of adversities. Let him shower comforts 
upon me, end His Incarnation and return to His abode”! 

Worshippers of Victory 


It is with such, fond hopes that in times of adversity 
an ordinary man prays and takes refuge in God as if the 
Almighty will be moved by his prayers and will appear 
on earth from time to time to protect these ‘saints’ and 
redeem His pledge of — 

STP£TT feWR =sr I 

(For the protection of the saints , for the destruction of the 
wicked and for the establishment of dharma I am born again 
and again.) 

In this regard, our founder used to jocularly remark, 
“I, on the other hand, implore Almighty not to take birth 
just now. For, finding the whole of society immersed in 
indolence and selfishness, i.e., in adharma , he would only 
destroy it completely according to his pledge of destroying 
adharma! So, let us become sddhus first, which means 
leading a life of effort and sacrifice in the cause of society 
and then call the Almighty. Then only He will save us 
and destroy the evil-doers.” 

But the ordinary persons feel that their duty is over 
by remembering sometimes those great ‘Incarnations' and 
worshipping them as Divinity Manifest. They have no 
desire to do anything more. For example, our people have 
regarded Sri Ramachandra as an Incarnation of Vishnu 
and have been worshipping him all down these centuries. 
But in the case of most of us, it was never with a view to 
imbibe his manly virtues and manifest ‘Rama’ in ourselves. 
Our founder used to narrate an interesting incident in this 
connection. Once, while talking to an elderly gentleman 
who used to recite regularly Adhyatma Ramayana at home, 
he casually asked that gentleman which quality of 
Sri Rama had appealed to him most and inspired him to 
emulate it in his life. On hearing those words the gentleman 
flew into a veritable rage and exclaimed, “What nonsense! 
Do you think we mortals can emulate the qualities of a 
god? The recitation is meant to give us spiritual merit for 


Bunch of Thoughts 

attaining salvation. What more do we want?” 

The same has been the attitude towards Sri Krishna. 
We regarded Gita as a divine scripture, got by rote all its 
verses, recited it, praised it in superlatives, but never once 
imagined that Bhagavad-Gita is the greatest treatise on human 
duties intended to be followed in our day-to-day practical 
life. We find this fantastic notion gripping our mind in all 
walks and strata of our social life. 

Let us take a recent example. Lokamanya Tilak was 
a very great Jcarmayogi and an outstanding national leader. 
But after his passing away neither his followers nor the 
common people bothered to emulate his great life and his 
noble virtues. Nor did they strive to continue his wise 
political traditions. On the other hand, they erected his 
statues, opened a few schools and raised funds in his name, 
celebrated his birthdays and profusely showered on him 
their verbal homage! And with this, they felt satisfied as 
having done their duty towards the Lokamanya. Some of 
the innocent, simple-minded devotees of Tilak even made 
him a Chaturbhuja (four-armed) and worshipped him, meaning 
thereby that he was an Incarnation of God and they were 
only poor mortals. How could they, then, hope to rise 
to those heights of Godhood? Their life was after all 
meant only to eat, drink, earn money, rear up children and 
finally die one day! 

Effort is Almighty 

It is this mentality of saving one’s skin that makes the 
people thrust the great men into the line of Godhead. 
The ordinary man is confounded and terrified when 
surrounded by calamities. Not knowing anything else to 
do, he takes refuge in God. He wails and weeps praying 
God £ to come once again’. In that darkness of despair he 
finds no ray of hope except God. We sometimes see even 
great saints and scholars bewailing in that manner. And 
if, under such circumstances, a great man appears on 
the scene' and changes the course of events with his 

Worshippers of Victory 


prowess, fortitude and sagacity, then he is readily thrown 
into the rank of gods ! But it is sheer weakness that makes 
one push such great men outside the pale of human beings. 

We have to change this perverse mentality of our people 
and plant in its stead an attitude of manliness and effort. 
Swami Ramadas has said, yatna to deva jandva (Effort is 
God). We should take refuge in God, manifested as human 
effort. This is the land of duty, karma bhoomi , the land 
of human endeavour. It is the soil sanctified by the 
sweat and blood of human giants. It is here that all our 
latent powers and virtues blossom forth, and our latent 
divinity gets awakened. Let this right conviction inspire 
us to step forward on the path of human effort. Let us 
worship and revere those great souls, not as gods but 
as men just like us who have risen to those heights by dint 
of their personal efforts. When Ravana abducted Sita, 
Sri Ramachandra bewailed and shed tears as anyone of 
us would do when struck by misfortune in our family 
life. By this he proclaimed to the world that he too was a 
human being just as anyone else. Though he ate and 
drank, slept and walked like anyone of us and felt all 
the common emotions of a human being, each moment of 
his life beckons us with its highest ideal of manhood 
attained through supreme personal effort. 

Our great saints and devotees have no doubt laid great 
stress on prayer to the Almighty. But they never preached 
inaction in life. Such devotees who indolently weep in the 
name of God have always been held in utmost ridicule. 
All our great men have persistently striven to infuse 
the spirit of manliness and duty in our society. They 
stand before us as glorious examples of human endeavour 
and achievement in various walks of life. We are the 
children of all those heroes of action. Their blood flows 
in our veins. They did not drop from the heavens as ready- 
made great men. They scaled those heights of greatness 
on the strength of their effort, intelligence, fortitude, 
sacrifice and such other manly virtues. Why should we 


Bunch of Thoughts 

not have the faith that we too, to some extent at least, can 
manifest the same virtues in our life? If we have to rise 
as a great nation, it is most essential that we take up this 
correct attitude whenever we look upon the lives and deeds 
of the great ones of the past. 

Worship of the Victorious 

Let us now see what type of great lives have been 
worshipped in this land. Have we ever idealised those who 
were a failure in achieving life’s goal? No, never. Our 
tradition has taught us to adore and worship only those 
who have proved fully successful in their life-mission. A 
slave of circumstances has never been our ideal. Our ideal 
has been that hero who becomes the master of the situation, 
changes it by sheer dint of his calibre and character and 
wholly succeeds in achieving his life’s aspirations. It is 
such great souls, who lit up the dismal darkness all around 
them by their self-effulgence, inspired confidence in frustrated 
hearts, breathed life even into the near-dead and held aloft 
the living vision of success and inspiration, that our culture 
commands us to worship. 

A Sri Rama is our ideal, who on the strength of his 
valour, sagacity and will-power vanquished so powerful 
a tyrant as Ravana who had enslaved the whole world and 
imprisoned ‘the 33 crores of gods’. And again the glorious 
ideal of one, who with his incomparable powers of body 
and intellect could easily have crowned himself as an 
invincible monarch but refused to do so, comes up before 
us in the form of the wholly fruitful life of Sri Krishna. 
Our points of worship have always been such successful 
lives. It is obvious that those who were failures in life 
must have had some serious drawback in them. How can 
one, who is defeated, give light and lead others to success? 
How can a flame faltering at every whiff of the breeze 
illumine our path ? It is only a life, standing like a towering 
lighthouse, erect and undimmed amidst all raging tempests 
and rains and constantly dispelling darkness, that 

Worshippers of Victory 


can guide the ship of our life to the shores of success. 
Martyr, Great but Not Ideal 

When a society is constantly subjected to all kinds of 
calamities and stark despair stares it in the face, it develops 
various kinds of mental complexes. There are some who 
go down under the weight of disasters and helplessly look 
forward to some divine succour. But when God does not 
seem to listen to their prayers and calamities continue 
to encompass them more and more, some get infuriated and 
strive to change the desperate situation. But they do not 
have enough strength to bring about the desired change. 
No doubt, discontent burns in them, but they find them- 
selves too weak to face the situation. 

But the fire in their hearts does not allow them to sit 
as silent and helpless spectators simply bewailing their fate. 
They prefer to lay down their lives displaying a spark of 
heroism rather than groan under the intolerably oppressive 
situation. All around them, forces of darkness and despair, 
ignorance and calumny dance in naked fury— with not a 
ray of hope, not a single soul to respond to their call. The 
weak-hearted quail and simply lie low. But those with fire 
in them refuse to do so and prefer to destroy themselves 
with a flash of sacrifice. The ordinary man is blinded 
by the flash of such a death and he exclaims, “What 
a fiery spirit he was ! He broke but did not bend.” The 
people call him a ‘martyr’ and offer homage to him. 

Except our Bharatiya culture, all others have adored 
and idealised martyrdom and have looked upon such 
martyrs as their heroes. Why do they call Jesus Christ a 
great soul? Because he was a martyr and offered his life 
in sacrifice. But in our Bharatiya tradition, this type of 
immolation is not considered as the highest ideal. There 
is no doubt that such men who embrace martyrdom 
are heroes and their philosophy too is pre-eminently manly. 
They are far above the average men who meekly submit to 
fate and remain in fear and inaction. All the same, we 


Bunch of Thoughts 

have not held up such persons as ideals before our society. 
We have not looked upon their martyrdom as the highest 
point of greatness to which man should aspire. For, after 
all, they failed in achieving their ideal, and failure implies 
some fatal flaw in them. 

The Message of 4 Incarnations 5 

Just as we do not idealise one’s self-destruction out of 
frustration in one’s personal life, we do not alse eulogise 
this type of self-immolation on the national plane. Real 
greatness lies in achieving total success in life. In our 
culture, worship has been offered only to such men who by 
their extraordinary nerve and calibre braved the roughest 
of seas and storms and finally succeeded in turning the 
adverse tide of circumstances to their side. They were the 
makers, and not the mere products, of their times. This 
is the case with all those great men who are taken to be 
‘Incarnations’ in our national tradition. Take for example, 
the story of ‘Ten Incarnations’. Whenever our society 
was gripped by dangers and disasters, plunged in a stupor 
and only bewailed impotently taking the name of God, 
there arose a gigantic personality who, with his spirit of 
boundless sacrifice, penance, intelligence and power of 
action, subdued all adversaries and became a symbol of 
victory. Whatever the forms assumed— a fish or a boar 
or a student in the guise of a mendicant — they succeeded 
in achieving their holy life-mission. 

Such are our heroes, the very embodiment of victory. 
The very life-breath of our hero-worship is this spirit of 
‘will to win’. Such souls will never lose sight of the 
ultimate victory even for a single moment of their life or 
falter *on their path when faced with peril, but will 
constantly press forward and pool their resources so as to 
rise equal to the task. And ultimately they live to see 
their glorious victory. 

Worshippers of Victory 

263 - 

Lessons of Rajput Martyrdom 

However, we have witnessed in our history that 
martyrs also have had their honoured and inevitable place 
in the process of national regeneration. No one can say 
that their martyrdom has gone in vain. The number of 
such heroes who fell martyrs in the cause of freedom of 
our country is not small. It might be that they had not 
the calibre to come out victorious, but it is a fact that 
they had the necessary spirit of sacrifice and heroism to 
embrace death smilingly for the protection of swadharma 
and swasamaj . Along with this individual martyrdom we 
also find in our society, whole bands of heroes immolating 
themselves en masse to uphold what they considered as the 
duty of a warrior— kshaira dharma. 

The history of Rajputs is scintillating with such 
thrilling incidents. When surrounded on all sides by 
relentless foes and left without a ray of hope, those flowers 
of Hindu chivalry and valour silently witnessed their 
mothers and sisters, wives and daughters leaping into the 
flames of jowhar and then donning saffron robes plunged 
headlong with their flashing swords into the enemy forces, 
never to return. They preferred honourable martyrdom 
to the despicable existence of defeat and disgrace. The 
Rajputs have, by such glorious deeds of valour and self- 
sacrifice, written a dazzling and awe-inspiring page of our 
history. Such flashes of matchless heroism, such a joyful 
spirit of sporting with death is rarely be found in the 
annals of world history. It is but right that we cherish 
sentiments of pride and respect towards those heroic souls. 
But it is a fact that those heroes always entered the battle- 
field with the sole thought of dying and not with the will 
to win. They were inspired by the sole idea of meeting a 
hero’s death. 

q-feTT It 


Bunch of Thoughts 

(The all-renouncing yogis and the heroes who die fighting on the 
battle-field , both these pierce the solar orbit and attain the same 
spiritual beatitude .) 

Imbued with this conviction, the brave Rajput warrior 
would gladly go forward when the call for battle was given 
and would charge into the enemy ranks, caring little for 

As the desire, so the result. If the will to win is 
supreme, victory ensues; and for one who desires only 
death, death is sure to come. Even if we plunge such a 
one, who only aspires to die, in a pond of nectar, he is 
bound to get drowned in it and die ! No one can save him. 
A person sitting underneath the Kalpavriksha , the tree of 
fulfilment of desires, gets whatever he desires. And so 
does the Almighty bless a hero with whatever he intensely 
desires while doing his duty as a warrior. The martyrdom 
of Rajputs no doubt reflects remarkable valour and a 
proud and defiant spirit, but at the same time embodies a 
wrong and suicidal aspiration. It is a memorable but, 
nevertheless, a sad chapter in the saga of our Bharatiya 

Not Reaction but Action 

It is only because of a mistaken notion of kshdtra 
dharma that those heroes destroyed themselves by aspiring 
martyrdom.’ It is also a kind of weakness. To fly into 
a rage en masse being unable to bear the brunt of circum- 
stances and go down under its weight cannot be our ideal. 
Such an emotionally high-strung group cannot have that 
calm and collected will which remains unruffled amidst the 
distracting pulls of circumstances and which alone can lead 
ultimate victory. A reactionary mind that loses its 
balance at the slightest blow is taken to be of a low order. 
An animal, devoid of reasoning power, leads a life of mere 
reaction. It has not the capacity to think calmly and act 
so as to overcome the adversities. But intelligent and 
mature men do not merely react to circumstances. They 

Worshippers of Victory 


boldly act with a will to make circumstances their slave. 
A man speaks out of his own will, whereas a lifeless hill 
only gives rise to an echo. Children imitate the barking: 
of a dog but not so the mature men ! An unintelligent 
being only destroys himself in the process of weak reaction. 
To a mature man, to kill or to get killed, can never be the 
ideal. His attitude is a constructive one. He silently proceeds 
on the well thought out path which takes him to ultimate 
victory. And such are our ideals— those who have worshipped 
victory and successfully fulfilled their mission in life. 

True Dharma 

Sri Rama, one of our greatest ideals, is a living example 
of this philosophy of victory. Killing of woman is supposed 
to be against kshatra dharma. It also ordains one to fight 
the enemy in the open. Nevertheless Sri Rama killed the 
rdkshasi Tratika and shot at Vali from behind a tree. For, 
Sri Rama was aware of his ultimate duty of establishing the 
rule of righteousness by destroying the wicked. The slaying 
of an innocent woman is sinful but the same principle 
cannot be applied to a demoness. The technique of fighting: 
also varies according to the nature of the enemy. This is 
the right understanding of kshatra dharma and Sri Rama 
followed it. There were in those times eminent preceptors 
who preached such right concepts ; there were heroic disciples- 
too who followed them. 

The same has been the case with Sri Krishna and 
Arjuna. Just before the great war of Mahabhdraia was to 
commence, Arjuna, seeing his elders and teachers like 
Bhishma, Drona and others ranged against him, lost his. 
spirits and threw down his bow. Seeing him confounded, 
Sri Krishna roused him saying, “ Is not your very name 
‘Vijaya 5 (Victory)? Your duty is to achieve victory on 
the battle-field. Why then do you delude yourself thus?' 
Your foremost duty is to strike down evil and its supporters, 
whoever they may be, and establish the supremacy of the- 
good and the just.” 


Bunch of Thoughts 

And again during the battle, when Kama had got 
down to lift up the wheels of his chariot stuck up in mud, 
-Sri Krishna commanded Arjuna to direct his arrows at him. 
Kama appealed to Arjuna in the name of dharma , saying 
that it was adharma to strike at an unarmed and chariotless 
adversary. Then the great Yogi Sri Krishna thundered, 
“O Kama! What are the dhdrmic injunctions you have 
followed till today that you now come forward to preach 
dharma to us? Where had your dharma gone when all of 
you had surrounded the unarmed lad Abhimanyu and 
slaughtered him shamelessly? Where had your dharma 
disappeared when you insulted a helpless woman, Draupadi, 
in an open assembly? I know only one dharma to protect, 
and that is Dharmaraj ! ” It was because Sri Krishna 
presented this correct perspective and thereby steeled the will 
of Arjuna that he could fight the war and bring laurels of 
victory to the forces of dharma . 

The Philosophy of 4 Will to Win 5 

This has been our philosophy, the philosophy of victory 
of the forces of righteousness over the forces of evil 
preached and practised over millennia. Even today, the 
demoniac forces of evil are strutting about the world stage, 
armed with world-destructive weapons and threatening the 
very future of humanity. It is only on the strength of our 
•philosophy which steels our will to win that we can inspire 
mankind to face this new challenge of adharma . Many 
a time even the renowned thinkers of the West despair 
of the future. Bertrand Russel, for example, is supposed 
to be a great philosopher of the West. Even he, when 
faced with the prospect of a nuclear holocaust in case of 
•conflict with Communist Powers, said, “Let us be red 
rather than be dead.” What sort of a philosopher is he 
who counsels despair and not manliness? In fact, that is 
•exactly what the Communists want — to break up the 
mental resistance to their onslaught. Well, our philosophy 
mnd philosophers have never counselled despair in the fight 

Worshippers of Victory 


against the forces of evil. Faith in the ultimate triumph 
of the forces of good over the forces of evil is ingrained in 
our blood. Vanquishing rakshasas and establishing the- 
kingdom of manava dharma has been our tradition since 
hoary times. Verily man’s real purushatua — manliness — - 
lies in establishing his superiority over the rdkskasa. Do 
we not know that man, even in his early days, did not 
succumb to the wild beasts of prey, though they were 
physically far more fierce and powerful? He conquered 
them and asserted his superiority. Communists too may 
appear for the present to be endowed with all such fierce 
powers of destruction. But the power of goodness inherent 
in man is more potent and is bound to overcome the 
evil forces in course of time. That is what a true reading, 
of human history tells us and that is what our ancient 
masters of philosophy have taught us. 

Let us, therefore, decide to tread that path , concentrating 
all our attention and strength on reaching the final goal 
of victory over all the forces of evil. We are to test every 
act, apparently good or bad, on this touchstone of ultimate 
victory of the forces of dharma. That which leads to the 
victory of the virtuous and the righteous, is alone good and 
meritorious. And] the examples and lessons of the victorious 
and great lives in their true light can inspire us with the 
necessary will to win and awaken in us the right discrimination 
to achieve ultimate victory in that path of dharmasthapana. 
i. e., establishing righteousness all over the world, which, 
has been our national life-mission since ages. 


Fight to Win* 

/. the XtLffltt 


Nature and magnitude of threat — Steel people’s will— 
Robust national leadership required — Keep up nation’s 
morale — Watchword— Economise ! — Dangers of person- 
ality cult— Communist ‘ split ', a ruse — Warning of 
Chinese * Cease-fire’ —Beware Pakistani fifth column — 
Appeasing Pakistan suicidal — Recognise friends — 
Fortify trusted sentinels. 

P EOPLE say that since the 20th of October 1962 there has 
been an invasion of our country by China. However, 
the present drive of the Chinese is not unexpected, though 
our Government seems to have been taken by surprise. 
When China invaded and annexed Tibet, it was clear that 
they had no benevolent intentions towards us. Surrounded 
by Russia on the one side and the ocean on the other, the 
only direction, the only weak spot China could look to for 
-expansion was Tibet. The British had maintained an 
independent status for Tibet so that it may serve as a 
buffer State between Bharat and China. In their zeal to 
undo what the Britishers had done, our present rulers 
.accepted sovereignty of China over Tibet. And again, as 

In the wake of Chinese invasion in October, * 62 . 


Fight to Win — I 

269 * 

our Government itself has confessed, the Chinese had 
pressed forward and illegally occupied 12,000 square miles- 
of our territory. In the face of these facts we can hardly 
accuse China of treachery. Their attitude to our country 
has been openly hostile for years. 

Before we can think of devising effective measures- 
to meet the present threat we have to first disabuse 
our minds of preconceived notions and correctly analyse 
and assess the true nature of the enemy and the magnitude- 
of his preparations. 

Warnings Ignored 

Firstly, we have to keep in mind that China has- 
always been expansionist. It is in its blood. Napoleon 
had forewarned over one hundred and fifty years ago not 
to rouse that yellow giant lest he should prove a grave 
peril to humanity. Seventy years ago Swami Vivekananda 
had specifically warned that China would invade Bharat 
soon after the Britishers quit. 

For the past eight years we of the Sangh, too, had been 
unambiguously warning that China had aggressed into our 
territory at various strategic points. Then nobody was 
prepared to believe us. The editor of a leading English 
daily even said that we were talking like madmen. And 
now our leaders say that they were taken by surprise ! 

Now, added to the expansionist blood of China is the 
intoxicant of Communism which is an intensely aggressive, 
expansionist and imperialistic ideology. Thus in Com- 
munist China we have the explosive combination of two 
aggressive impulses. It is a case of— 

srfqr ^ifq'^TPTT i 

(Already a monkey, moreover , drunk with wine). We would 
therefore only be deluding ourselves and taking false steps- 
in our preparation to face it if we attribute Communist 
China’s aggressiveness only to its racial nature and not to- 
its present Communism also. 


Bunch of Thoughts 

Nature of Yellow Peril 

Some say that this invasion is a 4 godsend 5 and a 
* blessing in disguise’ because it has roused and unified our 
people into a single national entity. Of course, the people 
have responded magnificently to the call of the hour and 
have risen as one man with a firm determination to throw 
out the enemy. But they do not know how to express 
that determination and what they are required to do. 
They carried on processions, demonstrations, burnt effigies, 
passed resolutions as they were accustomed to do in their 
struggle against the British. But we must realise that the 
enemy we are now facing is of an altogether different kind. 
The Englishmen were a civilized people who generally 
followed the rule of law. But the Chinese are a different 
proposition. They do not possess even normal human 
qualities like kindness, pity or respect for human life. In 
fact, Mao Tse-tung once openly expressed his desire to see 
a world war with all the modern nuclear weapons brought 
into full play. His logic is that majority of people will 
then be annihilated in America, Russia and all the other 
countries of Europe. If in that holocaust even if, say, 
40 crores of Chinese are wiped out, still they will have 
25 crores left to rule the whole world. To them, that is 
a very simple logic. They do not worry about the loss of 
human life. It is just like grass to be cut and replanted! 
That was the experience in Korea. When they invade 
they come in waves after waves. When one column is 
wiped out it is simply replaced by another. 

It is said that a man becomes what he eats. It is 
said of the Chinese that the only biped they do not eat is 
man and the only quadruped they spare is a table! They 
eat rats, cats, pigs, dogs, serpents, cockroaches and every- 
thing. Such men cannot be expected to have human 
qualities. Therefore the technique used against a civilized 
people like the British is of no use in dealing with the 
Chinese. Also, it is no use blaming them that they are 
deceits, wretches and so on. Such abuses only sound like 

Fight to Win— I 


the curses of a weakling who cannot give blow for a blow' 
and therefore tries to satisfy himself by abusing his foe.- 
We should not succumb to that low mentality. 

Further, let us bear in mind that today the whole 
of China is an armed camp. Each adult is trained in arms. 
They even have an edge over us in superior arms. Their' 
leaders too are born and bred in the climate of bloody 
warfare continuously over the past several decades. 

However, we can make up for these adverse factors* 
provided we step up our efforts in grim earnest in the right 

Steel People’s Will 

The first requisite is to steel our will for a nation-wide., 
determined and organised effort. The struggle is likely 
to be long and bitter. All of us will be called upon to 
undergo suffering and sacrifices. Let all of us face these 
difficulties steadfastly and with good cheer. There is no- 
doubt that the adoration for our motherland which had 

been lying dormant in our hearts so long will now glow and 
dispel all dark shadows of selfishness and mutual jealousies. 
It is indeed encouraging to see so many people coming 
forward to contribute to the National Defence Fund. I 

hope more and more of them will give still more. Let 

all persons physically fit be ready for military service. 

And let their mothers bless and send forth their sons at this- 
hour of trial. When the five Pandavas went to see Kunti,. 
their mother, before the war of Mahabharata, she blessed 
them saying, “Go ye all to the battle. This is the occasion 
for which Kshatriya women give birth to sons. Go and 
give your best in this dharmayuddha Let every mother- 
speak in the same heroic strain to her sons even now. 

Modern wars, be it remembered, are total wars. They 
are not merely pitched battles between armies. Every 
one, right from the scientist and industrialist to the labourer- 
and farmer, will have to work harder and longer in 
a spirit of national dedication, shelving aside all other 


Bunch of Thoughts 

■considerations of personal and group interests, disputes 
and claims for the time being. 

Leadership on Trial 

The second requisite is a leadership with an adamantine 
will which will not be unnerved by the present crisis and 
climb down to talks of peace. But some of our top leaders 
.are so much infatuated with notions of peace that they 
are already swept off their feet by the present Chinese 
declaration of cease-fire. They feel that peace should be 
purchased at all costs. It was in this process of ‘purchasing 
peace at all costs’ that our motherland was vivisected 
fifteen years ago. It was again in the same process that we 
lost one third of Kashmir. Now Berubari is on the way. 
Let the lesson of these past tragedies serve as an eye-opener 
to us at least in the present crisis. 

Therefore it is our duty to rouse the collective will of 
the people by educating and mobilising public opinion 
so that our leaders are never allowed to arrive at any 
dishonourable agreement with the aggressors. Acceptance 
of cease-fire on our part before driving the enemy out of 
Tibet would be a grave strategic blunder. Our experience 
of cease-fire in Kashmir should be a warning to us. 
Premature cease-fire would only demoralise our army and 
our people. That would virtually turn their tremendous 
sacrifices into a sheer waste. If our present leaders cannot 
continue the national struggle at the necessary high pitch, 
let them make way for men of stronger mettle. Intelligence 
and calibre are not the monopoly of a few individuals, 
however powerful and popular they may be for the present. 
Bharat, the mother of an immortal race of heroes, has 
never suffered from the dearth of heroic and competent 

We can tolerate no retreat, no slackening of efforts on 
our part. If we allow the Chinese to continue to sit tight 
over our territory we would be allowing them breathing 
time and offering them a springboard for further expansion. 

Fight to Win— I 


That would jeopardise our national security for all time to 
come. It is the duty of all of us, therefore, to see that our 
leaders do not slip at this crucial hour, by giving them caution 
and courage to act as heroic men in keeping with the honour 
and sovereignty of our great country. 

Beware Enemy’s Strategy 

This caution has become all the more necessary in view of 
the demoralising effect that the Chinese declaration of 
cease-fire has had upon our people. That is the strategy 
of the enemy; to lull us into a false sense of security, to 
dampen our enthusiasm and see that our war efforts are 
slackened ; then taking us unawares, to strike again with 
greater force and capture the whole country. 

There is a second factor which is adversely telling 
upon the people’s morale. So far, all that we have been 
doing for defence efforts is to collect money. In the 
beginning, people gave money spontaneously out of their 
own free will. That was good as it helped to awaken and 
symbolise the patriotic will of the people. But later on the 
Government itself has taken up the task of collecting 
money. The first flush of popular enthusiasm is also 
waning. Definite and authentic information has come 
from all over the country that Government machinery 
is applying various types of pressure to get money from 
the people. That would be nothing less than extortion. 
When Government resorts to such pressure tactics then the 
people will tend to think, “ Well, if we are to be 
threatened thus, what is the difference between our own rule 
and a foreigner’s rule?” This will totally destroy the 
spontaneity of the people and demoralise them. 

Watchword— Economise ! 

If we are really serious about mobilising our financial 
resources there are other and healthy ways open to us. 
The first thing is, now that Emergency is declared, dissolve 
the State Assemblies for the time being. That would 


Bunch of Thoughts 

save crores of rupees every year. One single elected 
Parliament at the Centre can very well satisfy the demands 
of democracy. Secondly, scrap Prohibition. This does 
not mean minimising the evil of liquor. Far from it. The 
demon of wine must be buried deep. There can be no 
two opinions about it. But the present policy of Prohi- 
bition has given rise to many other dangerous social evils 
which were not found so far in our country. Persons 
addicted to liquor are getting it all right but in illicit 
ways. Then there are persons who carry on this illicit 
business and a whole host of corrupt officials who profit by 
the continuation of Prohibition. It is, in fact, these 
vested interests which desire the continuation of Prohi- 
bition. This is corroding the people’s morals. It is this 
moral aspect that makes us say, 44 Scrap Prohibition.” 
The evil of drink can be gradually eliminated by proper 
education and cultivation of healthy habits of recreation 
and not by legislation. This step will also bring a handsome 
revenue to the Government. 

Further, the immense resources that are required to 
meet this emergency can be mobilised only by economis- 
ing on every other front to the maximum possible ex- 
tent. But unfortunately, economy seems to be the last 
quality of the responsible persons of our country today. 
Of course, they advise people in general to economise. 
But from the extravagance they themselves are indulging 
in, one would feel that they do not really realise that there 
is any serious threat to our country at all. They are far too 
busy in consolidating themselves in their present seats of 
power, in internal rivalries, weeding out their own unwanted 
colleagues, and such other trifles, which leaves them little time 
to concentrate on things of vital importance for a formidable 
build-up of our defence. 

Welcome Criticism 

When we speak out all these things our great leaders 
warn us to desist from criticising them at this hour of 

Fight to Win— I 


crisis. We fail to understand why they should fight shy 
of honest patriotic criticism. Do they expect us merely 
to approve all that they are doing as being cent per cent 
right? Will such flattery serve the interests of the country? 
If they are really in the right in all their policies and doings 
then there will be no occasion for others to criticise. And 
if, on the other hand, they are in the wrong, we are duty- 
bound to criticise and correct them. They too should 
listen to and respect the voice of the people in all humility. 
The very fact that our leaders have become so touchy 
about criticism indicates that there must be ample scope 
for criticism! 

Suppression of honest criticism will be nothing less 
than gagging the people’s voice reminiscent of the tyrannical 
rule of a Hitler or a Stalin. But be it remembered 
that such despotic rule was short-lived and immediately 
after their exit, history has not spared them and world 
opinion has totally denounced them. There is one more 
thing. As persons rise in positions of power, they become 
all the more exposed to people’s gaze and even their 
slightest failings and lapses are bound to attract people’s 
criticism. Let our leaders take a lesson from England, 
which passed through the fire of two wars without 
a single measure to gag the people’s voice and kept its 
civil liberties intact all through. 

Recently our worthy Home Minister said many things 
against political parties in the Rajya Sabha and sub- 
sequently a 4 secret’ circular was circulated by the Congress 
that all those who criticise the Government and Pandit 
Nehru should be treated as traitors. Pandit Nehru 
has, no doubt, in his reply to Acharya Ranga’s letter 
of objection, said that the expression was improper. But 
mark, he has only said ‘improper’ and not ‘untrue’! 
Is this the way of building a consolidated people’s will in 
the country? Will it not effect a cleavage among the 
people— Congress on the one side and all the rest on the 
other? And still it is they who say that others should not 


Bunch of Thoughts 

criticise but should, work for unity ! A big Congress leader 
recently said that all other political parties should be put 
under strict control as otherwise they might gain popularity 
and make it difficult for the Congress to win the next 
elections ! Then a local Congressman who could not tolerate 
this view, retorted openly, “If the Chinese come where is 
the possibility of having next elections at all?” 

Let the persons at the helm of affairs cry a halt to all 
such undemocratic talk. That would be unworthy of a 
leadership engaged in war. Let them consider themselves as. 
national leaders and not as mere party leaders. Let us all 
remind ourselves that the only enemy of all of us is China 
and it ill befits us to stoop to mutual hostility, suspicion 
and rivalry. Let us hope that our leaders will rise to the 
occasion in setting an example in all such matters that go 
to build up people's morale. 

Danger of Personality Cult 

Some people mistake such frank and friendly warnings 
to our worthy Prime Minister as indicating want of love 
and respect for him. They are totally wrong. They seem 
to identify respect with flattery. We respect the Prime 
Minister and regard him as a great world figure, but we cannot 
flatter him, we cannot accept him as infallible. That 
would not be fair to him also. The Communists and such 
others shout from housetops that we must all strengthen 
Nehru’s hands. Obviously, it is to flatter him and serve 
their own ulterior ends. But we say, let us strengthen 
Nehru’s heart. If we do that, we will have automatically 
strengthened his hands. 

Such a c personality cult’ is not only foreign to our 
culture and tradition but will also do infinite damage to 
national interests. During the Third Battle of Panipat, at 
one point Sadashivrao Bhau, the Chief Commander of the 
Hindu forces, changed his seat from an elephant to a horse. 
The soldiers failing to see him, thought him dead, got 
demoralised and broke up. That was because the person of 

"Fight to Win— I 


Sadashivrao was the so’e point of inspiration and guidance 
for the entire array. On the other hand, for twenty years 
after Shivaji, Maharashtra did not have any acknowledged- 
leader. Sambhaji had been caught, tortured and murdered. 
Shahu was in Moghul detention. Rajaram was besieged and 
isolated in Jinji. But everyone fought the war as if the 
spirit of Swaraj and Shivaji was born in him. It became 
truly a people’s war. After twenty years of fighting with 
them Aurangazeb died, defeated and broken-hearted. Such 
is the world of difference between personality cult and 
dedication to an ideal. 

The Red Ruse 

Thirdly, we should be keenly on the alert about the 
threat from inside our own country. There are, as we 
know, quite a number of persons amidst us w 7 ho welcome 
Chinese aggression. To them the Chinese are the godfathers 
.and the Chinese army is a ‘liberation army’. Some of 
their topmen have even openly declared that it is Bharat 
and not China that is the aggressor. Even now the 
■Communists are carrying on virulent propaganda in the border 
areas that Bhagawan Sri Krishna has descended on earth 
in the form of Chou En-lai to establish ‘Dharmarajya’ here! 
They have also collected funds and told the people to 
preserve the receipts and show them to Chinese when they 
-come so that they will be recognised as friends. Such a 
party has been given a clean certificate of being cent per cent 
nationalist by our Prime Minister! 

There has been a report that the Communists have 
tried to indulge in sabotage in Assam. They may try to do 
the same in various other parts of the country. But 
strangely enough, they are not kept under strict watch and 
control. On the other hand, our Government and our 
people seem to be taken in by their strategy. It is said there 
is a split in the Communist Party, with pro-Peking and 
pro-Moscow groups (mind, there is no pro-Bharat group !) 
bitterly opposed to each other. No one who knows even 


Bunch of Thoughts- 

a bit of the Communist technique will ever believe in that 
myth. The so-called split is only a trick to dupe the 
people. Their plan is that one group should bolster up the 
Prime Minister and his policies so that they can worm 
themselves into the confidence of the people in general, and 
behind that mask, the other group in secret should go in for 
collecting arms and getting trained in guerilla warfare so 
that in the course of a few months they may be ready to 
rise in revolt throughout the country, particularly in Assam 
and Bengal, to break the administration and thus make it 
easy for the Chinese to run over the entire country. This 
is actually being done. Training in guerilla warfare is 
being given. 

The Chinese Puzzle 

This gives us the clue to the reason behind the sudden 
and unexpected cease-fire of the Chinese. They have declared 
cease-fire when they were actually victorious and thus- 
startled the whole world. A great and amazing feat 
it was, that the victor should voluntarily stop fighting and 
make a very generous gesture of peace! Various theories 
have been advanced to explain this mystery. One theory is 
that the Chinese imagined that the people of this country, 
so fond of quarrelling with one another, would continue 
their quarrels and dissensions as heretofore and that they 
would be able to exploit them to conquer the country 
easily. But to their surpise they found that the whole of 
the country rose as one man with a grim resolve to throw 
out the aggressor. This was unexpected to the Chinese. 
Therefore they thought better of it and discontinued their 

A second theory is that the Chinese did not expect 
that arms, ammunition and other types of military help 
could be flown to Bharat from America and other friendly 
countries in so short a time. As a matter of fact, we must 
deeply appreciate the alacrity and efficiency with which 
American aid was rushed to us. This also took the Chinese 

Fight to Win— I 


aback, and fearing a smashing counter-attack, they desisted 
from making any further advance. 

Some, who are out to praise everything that is Chinese 
or Russian, say that the Chinese came only to establish 
their right over the territory which they claimed to be 
theirs. They have not accepted the McMahon Line. They 
say that the actual border is somewhere more to the south. 
They came up to the border which they considered to 
be the right one. In a way they expressed their right and 
went back. This is giving the Chinese quite an amount of 

The Deep Game 

However, one fact has been ignored. Synchornising 
with the aggression of the Chinese, there was a plan for an 
uprising by the Communist Party in Bengal. It was to 
create such wide disturbances that administration would 
break down, chaos would prevail and the Chinese would be 
able to take advantage of it to establish themselves from 
the Himalayas to Calcutta securely. Somehow this plan 
miscarried. Either because the Communists were not 
ready, or their hearts failed them at the eleventh hour, or 
probably because the people became very alert and 
antagonistic to them, they had no courage to step forward 
to execute that plan. Whatever the reason, the fact is 
that they could not, and therefore did not, act up to the 
expectations of the aggressive Chinese forces. As their 
plan misfired the Chinese thought they should wait for a 
more favourable opportunity, and therefore they have 
discontinued the aggression for the time being. When we 
piece together this fact with the present strategy of the 
Communists here, we get a fairly correct and lurid picture 
of the volcanic menace that is simmering underneath the 
apparently calm surface of the present Chinese cease-fire. 

The Green Danger 

The other danger spot in our internal set-up is the 


Bunch of Thoughts 

powerful Pakistani fifth column entrenched in strategic 
points all over the country. Various types of lethal 
weapons are being distributed among the Muslims in the 
border areas. Probably, they feel that this is a golden 
opportunity for them to revolt, to bring our leaders to their 
knees and force them to part with another chunk of land 
as before. As a matter of fact, when the Chinese overran 
post after post in NEFA area, such Pakistani elements all 
over the country were jubilant. They used to exclaim,. 
“You are well served” I They are especially emboldened 
in view of the recent unholy Pak-China alliance. When 
the people and even the Government officers were vacating 
Tejpur and other areas, the Muslims alone stayed there 
saying that a secret understanding had been reached bet- 
ween China and Pakistan to partition Assam between 
themselves— the northern portion going to China and the 
southern portion to Pakistan and that therefore they were 
safe. They were fully roused to the frenzy of 1946—47. 
They raised slogans of 4 Pakistan Zindabad and 

( Smiling we got Pakistan , fighting we shall take 
Bindusthan.) They pillaged and looted the vacated Hindu 
houses and shops. So, it is the duty of all citizens includ- 
ing the well-meaning Muslims to specially beware that 
such fifth column elements are held in check right from 
the start and do not get a chance to disturb internal peace 
and order which is an absolute prerequisite for building 
up our defences. 

The one guiding principle while dealing with all such 
subversive elements is to treat them on par with the 
enemy and put them down with an iron hand. There is an 
extremely instructive episode in the Mahabhdrata. When 
King Janamejaya performs the Sarpa-yaga (serpent 
sacrifice) in revenge for the killing of his father Parikshit 
by the serpent Takshaka, Takshaka flees and seeks asylum 
with Indra. Then Janamejaya proceeds to bring down Indra 

Fight to Win— I 


also along with Takshaka into that all-consuming fire 

tTSTw tTST^I^T *rq ! Z T 

Such unsparing measures alone will put fear into 
the hearts of potential agents and allies of the enemy and 
make them behave as loyal citizens. 

Appeasement Whets Appetite 

Then we have to consider our relations with our neigh- 
bour countries especially in the present context. Here 
we have to beware of one factor. When we are in a difficult 
situation like this, our neighbour Pakistan — which 
according to Pandit Nehru was born in hatred and 
bloodshed — is likely to bully us. And there is also a 
possibility that our leaders may give more and more in a 
bid to placate it and make a compromise over Kashmir. 
Rajaji and Jayaprakash Narayan have even canvassed 
that peace must be made with Pakistan at all costs even 
by parting with Kashmir if necessary, so as to forge a 
joint front against China. But will it solve the problem? 
What does the past history of those elements tell us? 
Countless were the experiments made to ‘win their hearts’ 
by patting their backs and showering concessions upon 
them. Finally we even gave them parts of our mother- 
land. Even then they were not satisfied. They attacked 
Kashmir. To please them we gave one-third of Kashmir. 
We also gave them the waters of canals built at our cost. 
Over and above it, we gave them nearly eighty five crores 
of rupees. 

But in return, what have they given us? Under the 
terms of Partition, they had to give compensation for the 
immovable property that the Hindus had left behind. 
The property amounted to hundreds of crores of rupees. 
But so far we have not received even a single pie. We 
have been giving everything they demand. But have 
we ever succeeded in getting anything from them? If 


Bunch of Thoughts 

we ask them to keep quiet by giving them more and more, 
will they stop? If now we give Kashmir, then they may 
ask for Assam and then for Bengal. The more we give the 
more their appetite gets whetted. So this one-way traffic 
must stop. The only basis for talks with Pakistan is to tell 
them, “China is a common danger for both Bharat and 
Pakistan. If China succeeds neither of us will remain. 
Therefore let us stand shoulder to shoulder to face this 
common powerful foe.” This must be the only basis for 
talks. If we begin to appease them, there will be no end. 

Recognise Friends 

That brings us to our relations with the Western countries. 
There is nothing wrong with the policy of non-alignment 
as such. On the contrary, our folly has been that we were 
not in fact strictly non-aligned but were oriented more 
towards the Communist bloc. When England and France 
attacked Egypt over the Suez affair, we were the first to 
denounce them in the strongest possible terms. But when 
China butchered Tibet we did not even utter a word of protest. 
And when Russian tanks rolled into Hungary and crushed 
its freedom revolt we even tried to justify that act. Had 
we remained truly non-aligned and pointed out our common 
devotion to democracy, the West would have looked upon 
us as a dependable friend. After all, when we were in 
trouble we looked to them and they rushed to our help. 
Russia, in spite of all its protestations of friendship for us, 
sent us the four MIG planes scheduled to be sent earlier, 
several months after the critical hour had passed. Stranger 
still, the planes were sent by ship and not by air ! So far we 
have also not heard about their having been flown. We 
do not know whether the Government calls these developments 
as alignment or non-alignment. 

Let us only hope the Government will take an objective 
view of the problem and not allow high-sounding slogans 
and shibboleths to come in the way of arming our 
nation to the teeth. We must get arms from wherever we 

Fight to Win — I 


can have them. If Germany could buy guns in England 
on the eve of the First World War and France could sell 
tanks to Germany on the eve of the Second World War and 
all the countries opposed to Germany including Russia 
could receive American military aid during that war, why 
should we fight shy of taking arms aid from willing countries 
whichever they may be ? 

Fortify Trusted Sentinels 

There is an important link on our Northern frontier 
which we must strengthen. And that is Nepal. From 
times immemorial Nepal has been identified with our national 
W'ay of life. It is a sovereign State, and we are happy 
over this fact. It is small in size and it is our duty to see 
that it is not crushed out of existence. Under pressure 
from a much bigger power, China, Nepal has accepted in 
its moment of weakness the proposal for the Lhasa-Kath- 
mar.du Road. It is our duty to see that the independence 
and soveignty of Nepal are preserved. Both of us are 
facing a common danger. We must respect Nepal’s sove- 
reignty and create confidence in its mind about our bona 
fides. Its rebels have sought shelter in our territory. This 
has been causing much heart-burning in Nepal. It has 
given rise to a virulent anti-Bharat propaganda in that 
State. We must restrain these rebels and re-establish the 
ties of traditional friendship. 

Let the defence of our sacred motherland be the first 
criterion of all our policies — internal and external. For that, 
if it becomes necessary to cross our frontiers let us do it 
without the least hesitation. Today the Dalai Lama is in 
our midst. Tibetans are still offering stiff resistance to 
Chinese forces in their country. This is a factor in our 
favour for the liberation of Tibet. Let the Dalai Lama set 
up his own emigre Government and declare the indepen- 
dence of Tibet. Let us give him all necessary support in 
carrying on the struggle for his country’s freedom. With- 
out a free and friendly Tibet, all our Northern defences 


Bunch of Thoughts 

become only a mockery- But our Prime Minister says that 
such a step would be ‘manifest nonsense*. We cannot 
understand why he should be opposed to such a noble 
cause— a cause in support of the independence of a down- 
trodden people and which is a pre-eminent requisite for our 
national security. In fact, our late revered President Dr. 
Rajendra Prasad had said that we cannot hope to protect 
our frontiers unless we carry the war into the enemy’s 
territory and for that, liberation of Tibet is the first military 


Fight to Win 

2. the 


Real threat: Crisis of character —Morality from top 
downwards— Ideal that inspires — Historic call of Hindu 
Nation— Leaders’ dream— Call of realism— Fate of 
f unilateral goodness * — Real national strength — Strength 
begets friends — A blessing, but when? 

I N order that we may mobilise all our internal resources and 
liquidate all types of internal forces of subversion and 
fight till the enemy is completely vanquished and the yellow 
scourge erased from the face of the earth, the one great 
and inexhaustible store-house of power that we have to 
build up is the sterling national character of our people. 
Without that, any amount of external aid and equipment 
will be of no avail. 

The Real Threat 

We know that in the defeat of the democratic forces 
in China and victory of the Communist revolutionaries, one 
of the most decisive factor was the e characterlessness ’ 
of the democratic forces. America tried its best to protect 
that democracy. They helped it with millions of dollars 



Bunch of Thoughts 

and huge quantities of arms and ammunition of the latest 
type to equip the army so that it may deal effectively with 
the Communist revolt. But history tells us that even 
officers in the army, for the paltry gain of a few chips, 
sold the American arms to the rebels, with the result that 
the rebels became very well equipped and the nationalist 
army was defeated. 

Nearer home, there are countless such instances of 
characterlessness. To cite an instance, it is widely known 
that Pakistanis are hatching a conspiracy in Assam. Many 
Pakistanis from East Bengal have infiltrated and are still 
infiltrating into Assam. They have settled down there. 
This is a conspiracy to make Assam a Muslim-majority 
area and later join it with Pakistan. But our Government 
is not willing to face this fact. It has not opened its 
eyes even though we have been sounding a note of 
alarm from as far back as 1950. Now it asks, “How 
to recognise those Pakistanis?” Some persons in Assam 
came forward and prepared a list of all the Pakistanis 
who had illegally entered in recent years, with their names, 
addresses etc., and submitted it to the Government. The 
Government appointed an officer to go into that list and 
report his findings. He made enquiries. His report was, 
“This list is all false. Only a very few have come from 
Pakistan.” Why did he report in that way? It came to be 
known later that he had taken a huge bribe and reported 
in that manner. 

Lord Attlee, the reputed Labour leader of England, 
says in an article that the Government machinery in our 
country has become corrupt to the core. It is in such 
countries, he says, that the Communists succeed in subversion. 
He had asked a prominent person of one of the Asian 
countries whether there was any threat of Communist 
subversion in their country, to which that person gave 
the significant reply, “ Our administration is not corrupt 
and therefore we have no such fear.” This warning 
from an eminent statesman of a mature nation such 

Fight to Win— II 


as England must make us pause and ponder over this fatal 
internal corrosion. 

The Basic Malady 

Thus, crisis of character is a very serious affair. 
We have to grapple with it, not merely by words or by 
criticising others but by going to its very roots. Mere 
criticism will take us nowhere. If we call X, Y or Z 
names, how is it going to correct our behaviour? On 
the contrary, it will give us an additional bad quality of 
calling others names. How then can we eradicate this 
demon of immorality from ourselves? 

It is well known that a person becomes immoral and 
corrupt to the extent his selfishness has the upper hand 
in his life. The greater the selfishness, the more a person 
is prone to take recourse to unhealthy methods for fulfilling 
his self-interest. If a man is unselfish, he will never go 
in for evil and his character will not suffer. He will be 
an honest man. 

Today selfishness has grown. Every man wants some- 
thing more than what he has. He does not care whether 
the way in which he gets it is good or bad. Often it is 
bad, and therefore there is crisis of character. So we have 
to control the selfishness of man. This is an extremely 
difficult job. Constituted as we are, some little selfishness is 
bound to be there. We are not all sadhus. We have not 
given up our families, wearing only a koupinam. It is not 
possible for us. So far as the whole society is concerned, 
that will not also be conducive to the welfare of society. 
A little selfishness will remain, to maintain our body and 
our family and to give them at least some happiness com- 
patible with modern times. Let us not, therefore, think 
ill of any person who desires to lead an ordinarily comfor- 
table life. But then, that is the limit. If a person goes 
beyond that and indulges in selfishness to the detriment of 
the interests of the people as a whole, then certainly that 
is reprehensible. 


Bunch of Thoughts 

Morality from Top Downwards 

How to control this self-interest from running amuck? 
Suppose we advise all people and give them lectures, will 
it do? Will Sadachar Samitis and mass pledges in public 
achieve that miracle? Such lectures on morality and 
pledges have never corrected a person’s morals. Not only 
that, many persons who lecture on morality and administer 
pledges are such that we should not look into their 
lives ! 

Once I met a Sadhu. He told me that he was giving 
lectures to the clerks and other lower staff in Government 
offices on ‘character’, on how not to be corrupt and so on. 
I said, “But, how will you succeed in your mission? You 
advise a chaprasi who may be taking a bribe of a few 
paise. Can you not realise that the chaprasi is a poor man 
unable even to feed all members of his family twice a day ? 
If in that condition, he stoops to taking a little bribe, we 
can only pity him, though of course we cannot justify his 
action. So, go higher up, lecture to those at the top. See 
if they can be corrected.” Then the Sadhu said, “But the 
higher-ups are good!” 

I said, “I shall give you an example. There is a 
gentleman in the galaxy of our political leaders, who is 
adored and loved by the country. Once, on the eve of the 
last elections, he was invited to a city to be presented with 
a purse for the purpose of elections. A number of big 
businessmen and industrialists had formed a committee 
and collected a big sum of money. At a grand function, 
with all those speeches extolling the person and the party, 
they offered him the purse. He got up to reply. He said, 
H know that all these people that have assembled here 
are indulging in black-marketing and the money they have 
offered to me is born out of sin. It is sinful even to touch 
it. I feel that all such black-marketeers should be flogged 
publicly and even hanged!’ All this he spoke in a very 
high moral tone, quietly pocketed the purse and went 
away! Fortunately, the Sadhu also knew this incident. 

Fight to Win— II 


Then I told him, “Go to such high-ups and correct 
them first.” 

If the topmen are morally upright, then morality 
will trickle down to the lowest stratum of society and 
general good character will be the result. You cannot 
build good character from the bottom to the top. Character 
has always to be built up at the top first. On the other 
hand, physical comforts have to be provided from the 
bottom. Feed those who are at the lowest rung of the 
ladder of our social life, who are physically working hard 
day and night and leading an existence which is certainly 
an insult to the dignity of our society. Let the people at 
the top go without a meal, I don’t mind. But that is how 
society should be rebuilt and revitalised— physical needs 
from the bottom upwards and morality from the top 

The Lining Ideal 

It is a matter of common experience that character 
and morality are wanting even in the very high strata 
of our national life. Those in the higher strata of life are 
intelligent and educated. They know w 7 hat is morality 
and what is immorality. They can even deliver excellent 
sermons on morality. Then, what are we going to teach 
them by words ? We can achieve nothing by merely 
advising such persons. 

Can we improve the moral standards of our people by 
taking recourse to legislation? Take the case of Prohi- 
bition. It is in force in many States. But in all those 
States, illicit distillation has become a flourishing cottage 
industry! Hence, mere legislation is a useless instrument 
for bettering the morals. 

In fact, there is only one way by which selfishness 
can be restrained. Give the man an ideal to work for, to 
live for and to die for. Then that person, in his devotion 
to that ideal, will be able to control the pulls of his self- 
interest and build up a better character. There is no 


Bunch of Thoughts 

other way. Give the people an ideal, high and holy, 
an ideal which naturally resonates in their hearts, throbs 
in their blood and which has been with them for 
generations. Then even the ordinary man in the street will be 
able to feel the rise of devotion and character in him. Such an 
inspiring ideal is the realisation of the glory and greatness of 
our sacred Hindu Rashtra. 

“I am a child of this great Hindu Nation. For 
generations, my great forefathers have striven to make this the 
greatest and noblest nation— an ideal nation of ideal men — 
on the face of the earth. I, too, will live and strive for the 
same goal.” — This is the natural impulse that we have inhe- 
rited. We feel it in our blood. If this natural and sublime 
urge is roused then our people will be able to rise above 
their selfish pulls and manifest chaste national character 
in their day-to-day life. 

The Vision that Inspires 

Even in the present times of national crisis we cannot 
afford to ignore this content of idealism. Let us not forget 
that it was on the battle-field of Kurukshetra, when war- 
drums were beating, trumpets were blowing and Arjuna was 
standing in the centre of the two armies, that Sri Krishna 
taught him the eternal and inspiring message of selfless 
action in the cause of dharma and spurred him to match- 
less valour and victory. It is only when a hero is inspired 
with the vision of an ideal that he will be able to put forth 
the best in him. He should be clear in his mind about 
the life values for which he is to fight and die if need be. 
Talk of economic plans and industrial glory cannot stir the 
soul to suffer and sacrifice. Dry and disparaging descrip- 
tions of our motherland as ‘snow-bound’, Tmfit for 
human habitation’, ‘not a blade of grass growing there* 
etc., will only kill the spirit of the people who will then see 
no difference even if such a piece of land is occupied by 
the enemy. So it is absolutely essential that the eternal 
■and inspiring call of devotion to our holy motherland and 

Figbtt to Win — II 


our national ideals is engraved in the heart of every son of 
this soil. 

All our valiant freedom fighters in the past and in 
modern times were inspired with the living vision of Hindu 
Rashtra. That was the only effective rallying cry to rouse 
our masses to action from one corner of the country to the 
other. And whenever that vision was blurred or lost 
sight of, the people too relapsed into inactivity and 

The lesson of the 1857 War of Independence is before 
us. The great leaders of that revolution, at the very first 
stroke, captured Delhi and released the Moghul Badshah 
who had become a mere tool in the hands of the British. 
They reinstated him on the throne as the free Emperor 
and declared him the leader of the War of Independence 
in a bid to mobilise the support of those sections of the 
people who still owed loyalty to the Delhi throne. But 
this step made the Hindu masses suspect that the atrocious 
Moghul rule, which was smashed by the heroic efforts and 
sacrifices of Guru Govind Singh, Chhatrasal, Shivaji and 
such others would once again be revived and foisted on 
them which would be a far greater tragedy than the English 
rule. The Hindu mind, which was inspired with the hope 
of Hindu Swaraj looking at the great Hindu generals like 
Nanasaheb Peshwa, Tatya Tope, Rani Lakshmibai and 
Rana Kunvar Singh lost its urge to fight. Historians say 
that this is one of the decisive factors which ultimately led 
to the collapse of that revolution. 

It is only when the people are inspired with that age-old 
national vision that it is possible to make them rise to 
heights of selflessness, sacrifice and heroism and to forge 
them into a single living national entity from one end of 
the land ' to the other and build up an unassailable national 
strength. And when we do that, we will be able to humble 
not one but ten Chinas! 


Bunch of Thoughts 

Dreamers Wake Up 

One more serious impediment that we have to clear 
up is our mental reservation regarding building up 
national strength. The very idea of strength was an 
anathema to our leaders all these days. The mental 
climate of our leadership was somehow averse to it. They 
believed entirely in pious platitudes. Even recently some 
of our responsible leaders indulged in talks of unilateral 
disarmament which would be nothing but unilateral 
suicide ! At least since 1954 our leaders have been aware, 
on their own admission, of the fact of the naked aggression 
of the Chinese. But they continued to live in the 
dreamland of Panchsheel. During ■ these eight years we 
could have equipped ourselves very well and made our 
defences impregnable. But today we are having a small 
army, fewer arms and still fewer bullets. Production of 
bombers, fighter planes, tanks, military transport etc., was 
totally neglected. There is not one anti-aircraft gun of 
sufficient range with us. And we are talking of disarma- 
ment ! How can we disarm when we have no arms at 

We must have read in papers that our ordnance 
factories manufactured coffee crushers and plastic bags. 
They also produced a truck with a capacity less than that 
of even an ordinary truck and called it £ Shaktiman ’ ! 
And the very first sample of 4 Shaktiman’ collapsed at its 
first trial! But now it seems our leaders have learnt a 
lesson at the cost of so many precious lives of our soldiers. 
Our Prime Minister has frankly confessed that China has 
awakened us to a world of reality from a dreamland of our 
own creation. At one place he gave expression to his new 
realisation saying, “We cannot survive without strength. 
If it comes to that we will fight even with lathis. ” And 
our Home Minister Sri Lai Bahadur Shastri said, “We 
will no more be caught napping”, which only means that 
they were napping till now ! It is some solace that, though 
late, they have realised the truth that strength alone 

Fight to Win —II 


counts in this world of conflict and that the world understands 
only the language of strength. Let us pray God that 
their present realisation will not be short-lived. 

As a matter of fact, this is an elementary principle of 
life which our ancients had realised long long ago. 
Manusmriti says: 

ff TTCffiT tP? Wm TO ^4% 1 

(It is out of the fear of strength that society is sustained.) 
And they also lived in the light of that truth. Though 
they preached and practised the highest philosophy of 
human brotherhood they never ignored the hard realities 
of the world in which they had to live and move. Some- 
times we hear our leaders saying that traditionally we have 
always been a peace-loving and non-violent people. True, 
but it was not the peace at the cost of honour, it was not 
the peace of the grave. In fact, passive submission to 
humiliation was locked down upon as the sign of unmanliness. 
We had in the past set up the highest standards of valour 
and heroism and produced some of the greatest generals 
and conquerors the world has ever known, who fought 
and killed and carried on fierce battles relentlessly to 
establish peace wherein dharma- reigned supreme. 

Philosophy of Suicide 

We are really amazed that even at this hour, there 
are eminent personalities who continue to think and preach 
in the same old strain. Even now they argue, “We 
are a people of peace and non-violence. If the Chinese 
come, we will only stand before them as a peace army. 
What will they do? After all, it requires two to fight. If 
we do not fight, then with whom will they fight?” A 
good argument indeed, especially appealing to those who 
have not sufficient guts to fight! 

It is true that two are required for a fight. But it is 
not necessary that both should be fighters. It is sufficient 
if one strikes and the other receives the blow! And again. 


Bunch of Thoughts 

if we remain peaceful and behave well with others, is it a 
necessary corollary that others also will behave likewise 
with us? Is it our experience of the world? 

Fate of Unilateral Goodness 

See our own examples. When Islam was first born, 
the King of Gujarat came to know from traders that a 
new faith had arisen in Arabia. He felt curious to know 
what it was and asked his traders to bring some of the 
learned men of that faith in order to know more about it. 
Some moulvis came to Gujarat. Our pandits held discussions 
with them. They found that it was a faith that inspired 
man to pray to God, though it had no philosophy as 
such. Therefore the pandits and the King said, “It does 
not matter if you have no philosophy. If you can guide 
the individual to pray to God, your faith is good. We 
wish well of it. Let all the people of Arabia go Godward 
on account of this great new faith that your founder 
Pygamber has propagated.” That is, we respected the 
faith, the moulvis and the founder. We did not say that 
it was something trash which had to be destroyed. No 
Hindu will ever say that. 

There is the other instance. In the South, in the 
kingdom of Madurai, there was an Arab Muslim merchant. 
As he was a person of good character and great qualities,, 
the king made him his minister. Even today, some 
Muslims have been made ministers. But that is done with 
an eye on the Muslim vote! That was not the consideration 
before the king, because he did not depend upon the 
votes of Muslims to bolster him up! Only out of respect 
for the qualities of that man, he was made a minister. We 
have thus behaved with Muslims with respect, love and 
fraternal affection. 

But, how did they reciprocate ? Their history of the past one 
thousand two hundred years, full of incidents of destruction, 
depradation and all sorts of barbaric atrocities, is there before 
our eyes. The present-day large Muslim population in our 

Fight to Win— II 


country is one of the results of the fatal devastation that 
they wrought all over the land. Not only the broken 
monuments but these pieces of a broken society also are 
equally an evidence of their vandalism. What has our good 
behaviour towards the Muslim faith and the Muslim people 
brought us? Nothing but desecration of our holy places 
and enslavement of our people. 

Face the Reality 

Take the case of China. For more than two thousand 
years, ever since the Buddhist influence entered China, there 
has been a regular intercourse of learned men and a sort 
of fraternisation. Our modern leaders also picked up the 
same thread, as it were, and raised the slogan of £ Hindi 
Chini Bhai Bhai\ They pursued this policy even to the 
extent of renouncing our moral responsibility in the case 
of Tibet. We renounced it, and in a way offered Tibet on 
a platter to the all-grabbing China. We have been really 
faithless to Tibet. In fact, China did not turn faithless to 
us, as there was never any question of putting our faith 
in them. On the other hand, it is we who have betrayed 
the trust that Tibet had reposed in us. We committed a 
great sin. God only knows how we can atone for it! We 
committed this sin only to call China ‘Bhai’. To this 
extent we made fraternisation with China. How has it 
responded to our fraternal attitude? By attacking our 
frontiers! Such a one-sided good behaviour in this matter- 
of-fact world does not seem to yield any fruits. 

Let us now turn to the character of the Chinese and 
see whether it is true that they will not cut us down as 
grass if we keep quiet, as some say. When the present 
Communist Government came to power in China, they 
massacred many people in order to eliminate opposition to 
their rule. As reported in those days, the number of 
people they liquidated was about ninety-six lakhs. Can any man 
in his senses believe that if a Government, which is head- 
ed by people who in order to slake their thirst for power 


Bunch of Thoughts 

can indulge in the massacre of their own countrymen, 
flesh of their flesh and blood of their blood, to the tune 
of about one crore, sends its armies into our country, 
those armies will go back without killing us just because we 
refuse to fight? 

We have, therefore, to realise that in order to meet 
all such brutal challenges of this world and come out 
victorious, strength — solid, invincible national strength — 
alone can help us. 

Source of Soldier’s Strength 

In all such grave crises our armies will have to be 
there in the forefront to bear the brunt cheerfully and 
courageously. And especially, the incomparable valour 
and bravery of our soldier on the battle-field fills our 
heart with confidence, pride and joy. But when such a 
soldier looks back, what should he see? Should he see a 
disintegrated and unpatriotic people, all indulging in their 
own selfishness and scramble for power? If this is what 
the soldier sees, will he be inspired to fight and lay down 
his life? Let him see a consolidated patriotic people 
behind him. Let him feel the confidence that whatever 
the army requires, this steel-willed and well-organised peo- 
ple from Kashmir to Kanyakumari is ever ready to fulfil 
it. If men are required, men will be forthcoming. If 
various other necessary items are to be supplied there, all 
the supplies will come in spite of any hardship that the 
people may be put to. With the confidence that the whole 
of the people is backing him, every soldier will feel that his 
strength, his fortitude and his capability to fight has be- 
come a hundredfold, and he will come out victorious. 

Strength Begets Friends 

It is only when we acquire the strength to stand firm 
in the face of adversity that friends also will rush to our 
.aid. Why should they help if we ourselves are unfit and 
not firm enough to stand? Even if they want to help, how 

Fight to Win — II 

297 “ 

and whom should they help? Even now, when we made a. 
feeble attempt to stand on Gur own legs we got help from 
so many quarters. Help came from America about whom 
our leaders rarely said a kind word. Help came from 
Britain though we had bitterly criticised them over the 
Suez affair. Help came from West Germany and many 
other countries. Let us at least now have a word of grati- 
tude for them. 

A Blessing, but When? 

In view of so many healthy trends set in motion in 
our national life by the Chinese invasion, we often hear that 
it has been a blessing in disguise. It is a fact that foreign 
aggression affords a golden opportunity for a nation to 
purge itself of corroding tendencies like selfishness, inter- 
necine feuds, separatist pulls etc., and to recast itself into* 
a single unified and purified entity. The sense of imminent 
danger spurs the individuals in the nation to rise above 
all other petty feelings, to merge their interests in the 
supreme national good and stand as living limbs of a colossal- 
national personality. But all this can be achieved and 
made enduring only if w T e have the will, the wisdom to grasp 
the great chance offered to us and the capacity to profit 
from it. Without that preparation on our part even the 
blessing may prove to be a mere shock and a waste and 
nothing more. 

Once the Goddess of Wealth, Lakshmi, appeared before 
a beggar, blessed him and asked him to receive a shower 
of gold. But she told him that the gold would turn to 
dust if it fell on the ground. The beggar eagerly spread 
his bag holding it with both his hands. The goddess filled 
the bag with gold sufficient to keep his family in affluence- 
for generations to come. But the beggar was greedy and 
requested her to put a handful of gold more. The goddess 
showered one more handful and disappeared. But the bag. 
gave way because of the weight, all the gold fell on the 
ground and immediately turned to dust ! One requires;. 


Bunch of Thoughts 

worth and strength even to make use of the blessings of the 
Almighty ! 

Tending the Roots 

So also is the case of nations when 4 blessed ’ with foreign 
aggression. It is here that the Rashtriya Swayamsevak 
Sangh comes up to play the role of creating the necessary 
will and competence in our people to turn this difficulty 
into an opportunity. The Sangh has been straining every 
nerve and fibre to rouse and mobilise jana shakli by 
imparting life-giving ideals, qualities and character required 
for a powerful, positive and perennial national life. We 
.are confident that every swayamsevak of our organisation 
will be found in the forefront when the hour for people’s 
action and sacrifice comes. At the same time, we do not 
want to come forward as a group because in times of war 
there is no necessity of any priesthood of any group or 
party. It would be also highly improper to parade one’s 
sacrifices and sufferings. Because to offer one’s all, even 
his dearest possessions, at the altar of the motherland is 
the first and foremost duty of every son of this soil. And 
it is that life-spirit that we have been inculcating in the people 
■through the Sangh since its very inception. 


Nation at 'War*' 


view eza. 

Self-respect , nation’s life-breath— Superiority of ‘ man’ 
over £ machine ’ — Myth exploded— Nation’s heroic 
mettle— Guideline for national policies— Destroying 
the real war-potential — Akhand Bharat , only solution— 
UNO in true colours— Rule of international friendship 
— Kashmir , a closed chapter— Welcome bigger war . 

T HE recent war with Pakistan has as if electrified the- 
entire length and breadth of our land and inspired the- 
hearts and minds of millions of our countrymen with a new 
purpose and a new confidence as nothing else had done during, 
the last eighteen years after the quitting of the British. 

Self-Respect, Nation’s Life-Breath 

Ever since the Britishers quit this land we had been 
subject to growing depredations and inroads by Pakistan 
on the one hand and China on the other. Times without 
number we had to gulp down insults and humiliations at 
their hands. And, especially the ignominious defeat that 
we suffered at the hands of the Chinese in 1962 was- 
corroding the people’s morale. Serious doubts and. 

* In the wake of Pakistani aggression in August, *65. 



Bunch of Thoughts 

■apprehensions had begun to creep into people’s mind 
whether our country was capable at all of protecting its 
-integrity and sovereignty from the onslaughts of the 
-aggressor. People’s hearts were torn with agony to see our 
great nation thus becoming an object of pity and ridicule 
:in the eyes of the whole world. 

No wonder the present experience of being able to deal 
.a crushing blow to the aggressor, to be victorious and be 
able even to launch a successful counter-offensive has 
breathed new life into the drooping spirits of the nation. 
The nation's pulse has been quickened by an unprecedented 
upsurge of patriotic pride and self-respect. Verily this is 
the first and the foremost lesson that the war has taught us. 
'The spirit of national honour and self-respect— swabhimana— 
is the life-breath of nation’s freedom — swdtantrya . That 
is the source from which we can tap the inexhaustible 
potentialities of our nation. The all-round resurgence that 
we witness today is because we have decided to stand up 
in vindication of the freedom and honour of our sacred 
:motherland. It has touched the inmost chord of our 
national being and brought forth the human element of 
this land in its pristine glory. 

Potent Men Vs Patton Tanks 

It has once again proved the irresistible valour and 
virility of the children born and bred in the bosom of our 
.great motherland. The way our jawans crushed scores 
•of Patton Tanks — considered invincible — as so many empty 
match-boxes and reduced the much-vaunted armoured 
divisions of the enemy to shambles has made many, 
•even its Western masters, sit up and ponder. They have 
■set up an ‘ experts committee’ to go into the causes of the 
debacle that their arms (and their prestige too!) suffered. 
But they have ignored the simple fact that in the final 
.analysis, it is the e man ’ and not the c machine ’ that counts. 
Our superior £ man ’ has proved to be far superior to the 
superior ‘machine’ of the enemy. I for one never had 

Nation at War — I 


any doubt about the supreme quality of our men. How 
can they be otherwise, being the children of those chaste- 
and death-defying women who chose to immolate themselves, 
willingly in the flames of jowhar rather than allow the 
enemies to touch them? 

A Myth Exploded 

Not only in physical heroism but in skill and strategy* 
as well, our army has displayed its traditional excellence 
and made shortwork of all the aggressive designs of the 
enemy. Many were surprised to see our armies crossing: 
the cease-fire and the so-called international border and 
marching into the territory under enemy’s control in Lahore 
and other sectors. They expected that our armies would 
fight a defensive war remaining within our own borders. 
But no one who knows the first principles of war strategy 
will allow one’s own territory to be turned into a theatre of' 
war and invite devastation. The battle for the freedom 
and integrity of the country has always to be fought deep 
inside the aggressor’s camp. That is the essence of a 
successful war strategy. Truly has it been said, “Offence is 
the best form of defence.” Our armies could bring laurels 
of victory to our country and cover themselves with undying 
glory solely because they have followed this time-honoured 

Our jawans have in these few days smashed the myth 
assiduously built up by the British, and believed by the* 
world and even by many of our countrymen, that we are a 
meek and weak lot who have always been at the mercy 
of any and every freebooter who chose to trample upon us. 
It was this myth that made even Gandhiji remark, “An 
average Hindu is a coward and an average Muslim is a. 
bully.” In fact, no society which could give birth to a 
Rama, a Krishna, a Pratap, a Shivaji and a Ranjit Singh 
could be considered as anything but virile and valiant. A 
distorted presentation of our national history depicting all- 
such great national heroes as either mythological or as only 


Bunch of Thoughts 

local chieftains and naming only some sections of our 
people as martial races had so far misrepresented the true 
heroic ring of our national character. Our valiant jawans 
have given the lie direct to that mischievous propaganda 
and proved that every son of this soil inherits the blood of 
those peerless ancestors. They have projected before the 
world the real mighty image of Bharat Mata with Her 
millions of arms raised to strike down all evil forces on the 
face of the earth. 

Let us pay our grateful homage to all those noble 
martyrs in all ranks of our great army who by their valour 
and self-sacrifice have brought this great day for our 
■country. Let not this moment be one of sorrow over their 
death. Those who have fought and sacrificed their lives 
•on the battle-field are bound to reach the highest state of 
bliss hereafter. Why then should anyone feel sorry for 
•such a glorious martyrdom? On the contrary, their sacred 
memory should be a constant inspiration for all of us to 
imbibe their spirit of supreme self-sacrifice and burning 
resolve in the cause of safeguarding the freedom of our holy 

The Unsung Saga 

The way even the common man in those border areas 
has reacted to the enemy’s challenge is no less inspiring. 
The people there stuck to their places. The story of heroic 
young men working untiringly day and night as a second 
line of defence, of hundreds of truck drivers in complete 
disregard of danger to their lives rushing right up to 
the front the necessary articles to our jawans, their endless 
toil, suffering and even death— ‘unsung, unwept and 
unhonoured ’ — is a saga that can adorn the finest leaf of 
any war literature. About them, an army officer feelingly 
remarked, “We, the army men, have at least the consolation 
that if we die our names will shine as martyrs and the 
Government will give pension to our families. But these 
civilians standing shoulder to shoulder with us and facing 

Nation at War— I 


the enemy bullets have none of these prospects. Verily their 
spirit of self-sacrifice has excelled ours. ” 

Leadership in New Shape 

The reason why our Government could key the pitch 
of nation’s morale to such inspiring heights is because of the 
healthy change that has come over their policies vis-a-vis 
the aggressor from one of surrender to one of self-respect. 
The entire nation is filled with pride and joy at their grit 
and manliness. Our Prime Minister’s firm stand, in the face 
of various pressures from UNO and other powerful countries,, 
not to compromise our national freedom and honour, and his- 
resolute reply to the Chinese * three-day ultimatum ’ that we 
will not be cowed down by such threats but will fight with, 
all our might, has steeled the nation’s heart. 

National Self-Interest, the Guideline 

The second lesson that has been brought home to us is- 
that in order to protect our national freedom and honour 
the one supreme guideline for all our national policies, 
internal as well as external, should be enlightened national 
self-interest. The present experience has proved to the 
hilt that no other factor — neither high-sounding slogans 
nor the ‘goodwill’ of world bodies nor even the ‘friendship’ 
of other countries -will come to our rescue and that we 
alone will be called upon to bear the full responsibility 
of protecting our freedom. All our policies hereafter must 
be recast in that new light. 

Let us consider our relations with Pakistan from this 
angle. Now, our Government has agreed to a cease-fire in 
anticipation of an honourable and lasting settlement with 
that intractably hostile neighbour. The firmness of our 
Government in staying on the line our valiant forces 
have reached with so much sacrifice is indeed reassuring. 
The line of actual control should be confirmed as the line of 
cease-fire. That is how the UNO itself had decided the 
cease-fire line when Pakistan had aggressed into Kashmir in 


Bunch of Thoughts 

1947. We should unequivocally tell the UNO to apply the 
-same yardstick as it had applied then. The question of 
withdrawing even an inch from our present positions simply 
does not arise. 

However, I feel our army should have been allowed to 
press forward in its victorious march and capture Lahore, 
Rawalpindi, Karachi and liberate the whole of Kashmir by 
the time U Thant came to Delhi and before agreeing to 
•cease-fire. Then our position would have' been immensely 
stronger and matters would have straightened out as they 

ought to have been. Our national prestige also would 

have shot up much higher. 

^Clarity in Objectives 

During the present struggle we often find our policy- 
makers at the centre declaring that our purpose is only to 
destroy the ‘war-potential’ of the enemy and not to occupy 
his territory. Today, doubtless, our armies have given 

• a smashing blow to Pakistan’s war-machine. The enemy 
tanks, jets and radars have been pounded. But Pakistan 
is bound to make up its losses and rearm itself. For, 
‘war-potential’, as meaning the store of arms and ammuni- 
tion, is a thing that can be rebuilt any number of times 

The ‘war-potential’ of Germany, for example, was 
completely destroyed during the First World War. But 

within hardly a couple of decades Germany again built up 
its terrible war-machine and plunged the world in the 
Second World War. 

In the present case, Pakistan’s war-potential is entirely 
a gift from countries like America and England which 
find in Pakistan a willing pawn in their overall global 
military strategy. We are already reading in papers that 
.arms and ammunition are being rushed to Pakistan from 
Turkey, Iran and such other countries, which are obviously 
.acting only as indirect channels for the flow of American 
.arms to that country. The destruction of Pakistan’s war- 
potential would, in the circumstance, mean destroying the 

Nation at War— I 


combined war-potential of America and ±m gland. The 
impracticability of such a proposition 1 s quite obvious. 

Strike at the Root 

Further, the policy of £ destroying the war-potential ’ 
ignores a basic fact of human nature. A person does not 
Indulge in violence or aggression merely because he is armed 
but because he is driven by an evil propensity. And as 
long as that evil propensity persists, he is bound to arm 
himself again and again and prove a menace to the welfare 
of others. The history of aggressive nations the world over 
only bears out this truth. 

Now, how 7 is the evil propensity to be eliminated? 
We often hear our present-day leaders saying that we have 
no quarrel with ‘evil men’ as such, but with only their 
^ evil mentality’. But, £ evil mentality’ is not something 
which is tangible, which can be caught hold of and 
destroyed. The evil propensities invariably manifest them- 
selves in the form of an evil person or a group of such 
persons. And it becomes inevitable that in order to 
eradicate evil we should do away with its supports i.e„, 
those evil men. If separation of evil nature from man 
was possible, Sri Rama would have destroyed only the evil 
propensity in Ravana— for whose other virtues he had the 
highest regard — and allowed him to live a good life! And 
again, there would have been no need for Sri Krishna to 
kill Kamsa or make the Pandavas slay the Kauravas. But 
that did not happen. 

As the story goes, when Rama was cutting off the heads of 
the ten-headed Ravana and breaking up his bows one after 
another i.e., his ‘war-potential’, he would grow another head 
and take up another bow and resume fighting as before. It was 
only when Rama struck Ravana’s heart— the seat of his evil 
nature— that the Rakshasa was laid low and his dreaded evil 
reign came to an end. The story is a reminder of the hard fact 
of this world that it is inevitable to annihilate the support 
the evil persons— if we have to do away with evil. 


Bunch of Thoughts 

Redeem Pledge of Complete Independence 

However, this does not mean that we are coveting 
others’ land. For, 6 Pakistan ’ is surely not a foreign land 
to us. ‘Pakistan’ is only a recent creation of political 
machinations. Since times immemorial, those areas have 
formed integral parts of our motherland. It was on the 
banks of the sacred Ravi at Lahore that Congress, under 
the Presidentship of Pandit Jawaharlal Nehru, pledged 
itself to achieve complete independence of the country. 
How then can the hoisting of our flag in Lahore and other 
parts of Pakistan be interpreted as coveting others’ land? 
In fact, our fight for independence can be deemed to have 
come to a successful close only when we liberate all those 
areas now under enemy occupation. 

Immediately we say this, there are many who feel 
aghast and exclaim, “What will happen to the Muslims 
residing there?” But they forget that this is not a religious 
war between Hindus and Muslims. Ayub Khan is, in fact, 
tyrannising over his own co-religionists, especially in 
NWFP, Baluchistan and East Bengal, and has reduced 
them to second-class citizens. The people of NWFP and 
their leader Khan Abdul Gaffar Khan have always been 
with Bharat. They were forced to join Pakistan much 
against their wish. The Bengali Muslims in East Bengal, 
groaning under the heels of Punjabi Muslims who dominate 
the entire State machinery in Pakistan, are already in 

Reunification of those parts with Bharat would therefore 
be a welcome development and an act of liberation 
for them. They may well be Muslims by religion but they 
can live happily as honourable citizens just as other 
Muslims already here who are enjoying all the rights and 
privileges due to a citizen, in the single, democratic and 
unified Bharat. History bears testimony to the fact that 
Bharat, the cradle-land of religious generosity, has always 

Nation at War — I 


welcomed and assured all religious groups a free, honourable 
-and secure life. Even in the Vijayanagar and Maratha 
Empires which rose to defend our national freedom from 
Muslim onslaughts, Muslims were in some of the highest 
positions of trust and responsibility. 

UNO in True Colours 

While pursuing our national objectives, the one 
deceptive pitfall that we have to avoid is attaching undue 
importance to what the so-called world bodies will say. 
All such ‘ world bodies’ and ‘world opinions’ stand 
thoroughly exposed in their true colours today. The UNO 
and the Commonwealth have proved to be blatantly 
partial towards Pakistan. They have only repeated the 
ignoble role they played in 1948 of equating the aggressor 
with the aggressed. That the UNO is only an arena of 
power-politics for the big powers has been proved once 
again. The UNO, which did not so much as open its lips 
when Pakistan sent its armed saboteurs inside Kashmir in 
thousands or even when it marched its armies across the 
international boundary into Bharat in Chhamb-Jaurian 
sector, suddenly became conscious of ‘ danger to world 
peace ’ when our armies, as a defence-measure marched 
into Lahore sector in Pakistan ! There is no doubt that if, 
by chance, Pakistan had succeeded in its aggressive designs, 
the UNO or the other powers which are now shouting in 
the name of world peace, would have then coolly slept over 
the whole affair. Probably, America and England had 
even fondly hoped that their stooge Pakistan would have 
an easy walk-over and within a matter of days capture 
Delhi itself. 

Even in future, Pakistan may well attempt to send 
infiltrators and UNO cannot be expected to behave better 
than heretofore. No sane man, much less the policy-makers 
of our country can repose an iota of trust in UNO, which 
has proved itself so utterly unworthy of the august name 
it bears. The total disregard for truth and justice— nay. 


Bunch of Thoughts 

the active connivance with the aggressor— which this body 
has exhibited, is unbecoming in the extreme. Having shut 
its eyes to the glaring fact of the eighteen -year-old aggres- 
sion by Pakistan, the UNO has verily forfeited its right to 
speak in the name of peace and justice. 

The Rule of Friendship 

The policy of America in trying to bolster up a 
barbarous theocratic military dictatorship as against the 
biggest secular democracy and the most peace-loving 
country in the world is deplorable in the extreme. The 
way our Western ‘friends’ in general have behaved towards 
us and even Russia which has so far kept silent about 
condemning Pakistan as an aggressor, has only proved that 
it is because we had remained weak all these years we stand 
friendless in the world today. For, the weak are always a 
liability and a burden and not an asset to their friends. 
Naturally, the strong do not desire the friendship of the 
weak except to exploit the latter. Once we become 
powerful and decide to pursue all policies so as to suit our 
enlightened national self-interest backed by a strong-willed 
five-hundred-million-strong nation, then all those nations 
which are now' siding with Pakistan in the hope of keeping 
down Bharat with its help and establishing their influence 
in both the weak countries, will be forced to align themselves 
with Bharath in their own interest. 

Proving the Fact 

Even now the will and nerve that we displayed a little 
in sticking to the path of national interest has set the 
doubting Thomases and the imperialistic intriguers in the 
world to think afresh over the Kashmir issue. For 
our part, so far as the constitutional requirements are 
concerned, Kashmir’s integration with Bharat was complete 
and final when the Maharaja of Kashmir signed the Instru- 
ment of Accession and the National Conference, the people’s 
representative body there, fully endorsed it. The argument 

Nation at War — I 


is often advanced that we did not care for the same 
constitutional propriety of the ruler's approval while 
integrating Hyderabad and Junagadh with Bharat Though 
it is a fact that the Muslim Nawabs of these States were 
opposed to merger in Bharat, the people there were wholly 
in favour of it. They were, in fact, in revolt against the 
rulers. But, in the case of Kashmir, as already noted, not 
only the Maharaja but the entire people through their 
representative body had unequivocally declared their 
wish to join Bharat. So, viewed from whatever aspect, 
Kashmir’s integration with Bharat is irrevocable and no 
longer negotiable. 

We should therefore firmly tell the mediating powers 
that the only question that remains is the vacation by 
Pakistan of its aggression from parts of Kashmir which it 
had illegally and forcibly occupied in 1947. We should not 
•enter into any other discussion, not even seeking an assu- 
rance from the UNO that there will not be any further 
aggression by Pakistan. In the past all such assurances 
have been found to be meaningless. Even in the present, 
the UNO has, in spite of all its solemn assurances, failed to 
•check the armed infiltrators or the regular army of 
Pakistan from entering Kashmir. And if for implementing 
its assurance in future the stationing of foreign troops is 
implied, then there cannot be anything more disgraceful 
for a great country like ours than to allow foreign troops 
to be stationed on our soil for the protection of our 
boundaries. To exhibit any sign of slackening of will at 
this hour and allow once again the foreign powers to play 
their dirty game of power-politics would seriously affect 
the splendid morale of our people and undo all the 
beneficial effects that have accrued to us by the limitless 
suffering and self-sacrifice of our jawans on the battle-field. 
We should not lose on the diplomatic front what we have 
gained on the military front. 

In this connection, I feel our Prime Minister ought not 
to have consented to go to Tashkent for talks. Because 


Bunch of Thoughts 

Russia, by calling Bharat and Pakistan together, has put 
the aggressor and the victim of aggression on the same 
footing. After all, what is there to talk? With Pakistan 
continuing in its bellicose mood and trying to impose a 
solution by force, what useful purpose can be served by 
talking to them? Until and unless Pakistan accepts the 
fact that Kashmir is an integral part of Bharat nothing can 
come out of such talks. Or if something does come out it 
will only be adverse to our interests. 

Settle Once for All 

The danger of a fresh attack by Pakistan is still there. 
It is now busy trying to turn the present cease-fire into a 
camouflage and augment its forces. It has known, though 
at a heavy price, our weapons, military strategy, our 
strength and our weaknesses. It is bound to take a lesson 
from the present experience, make up all its deficiencies 
and prepare itself for a more powerful and better planned 
attack. War-mongering nations have always utilised the 
recess after a war to prepare for a much bigger future war. 
In fact Pakistan is already fast replenishing its losses in 
arms. It is continuing in its aggressive posture and violat- 
ing the cease-fire with impunity. It has occupied hundreds 
of square miles of our territory after the cease-fire. Killing 
of our people, lifting our cattle, cutting of crops, sniping 
and shelling are going on unabated. This is a situation 
insulting to us in the extreme. It is intolerable. It should 
not be allowed to hang on like this for long. There should 
be some finality about it. The issue should be decided 
once for all. 

Welcome Bigger War 

Let us not be unnecessarily alarmed about the evil 
combination of China and Pakistan. We can most certainly 
bring to knees both the aggressors. Our army is in excellent 
fighting trim. Their morale is splendid. Indeed it would 
have been highly desirable if China had followed up its 

Nation at War— I 


ultimatum and invaded our country. That would have 
given our fighting forces a golden opportunity to make 
China lick the dust and to wash off the stigma of defeat and 
dishonour attached to our name in our last encounter with 
China. The world would then have witnessed the supreme 
heights of our Bharatiya heroism, for what fun is there in 
merely fighting a petty power like Pakistan ? 

On the international front too, such a grim and all out 
struggle with China would have had extremely beneficial 
effects. Russia, in its own interest, would never take a 
chance of allowing so big a country as Bharat to go under 
the control of China. This consideration would have 
goaded Russia to assist Bharat, directly or indirectly, to 
resist China’s aggression. America, too, would have been 
forced to reconsider its policy vis-a-vis Bharat and Pakistan. 
For obvious reasons, it would not have risked, by itself 
helping Pakistan which had gone over to China’s camp 
completely, the possibility of China emerging supreme and 
unchallenged on the Asian scene. It would have probably 
come to the conclusion that after all, Bharat, the biggest 
member in the comity of democracies, could be a greater 
support in the long run to it than Pakistan which is only a 
puffed-up military dictatorship. That would have also 
afforded it an opportunity to set right the wrong foreign 
policy it had pursued so far. The lesson of the present 
war that a dummy country like Pakistan, however much 
armed, cannot browbeat a big and virile nation as Bharat, 
would have acted as a major factor in reshaping its policies. 
The strong and freedom-loving Bharat would thus have become 
the meeting ground for the two nuclear giants for a joint front 
against China— the one common menace to entire humanity — 
which would have been a most desirable development in the 
interests of world peace. 

Such a total war, unlike the present limited one, would 
have involved every one of our countrymen in active 
participation in an all out war-effort and that would have 
been a great chastener of the national mind. The long 


Bunch of Thoughts 

spell of slavery and submissive living under the British has 
bred many a vice of indolence, selfishness, parochialism etc., 
in us. All these vices and weaknesses would have been 
completely burnt in the fire of a long-drawn war and the 
pure gold of a united and heroic nationhood w'ould have 
emerged evermore resplendent. It is therefore that a bigger 
and total war is welcome in spite of the temporal hard- 
ships it may entail us. In fact, we should heartily pray 
for such a war, though we are traditionally incurable lovers of 
peace and not war-mongers; for that is the price we 
have to pay for peace with freedom and honour and 
the sooner we pay the price the better. 


Nation at War 

J2. meeting the chathe* 


Self-reliance , backbone of freedom; Atom Bomb— 
Challenge of the belly— Break spell of money— Price 
of foreign dependence— England’ s example — Building 
nation’s morale— Government’s responsibility — Path of 
assimilating doubtful elements— Present war , a great 
chastener— Upsurges and lasting integration— Hindu 
Nationalism, acme of all ‘isms’. 

L OOKED at from any angle the present situation is both 
a challenge and an opportunity to our people. The 
major challenge that we are called upon to face is in achieving 
self-sufficiency in all vital sectors of our national life. 

Backbone of Freedom — Self-Reliance 

The great fact of national life that self-reliance — swava- 
lambana— forms the backbone of a free and prosperous nation 
has never been so forcefully brought home to us as at 
present. And the first and foremost sphere where we have 
to achieve self-dependence is defence. For this we must 
build up our own war-potential and free ourselves from 
dependence on foreign aid. The Government should appeal 
to all the industrialists, scientists and technicians and with 
12 313 


Bunch of Thoughts 

their co-operation manufacture, at the earliest, weapons 
superior to those available to the enemies. The possession 
of atom bomb by Communist China has made it imperative 
for us to manufacture the same. That alone will ensure 
confidence in the minds of the people and the armed forces 
about our ability to achieve ultimate victory. No doctrinaire 
or academic inhibitions should be allowed to come in the 

Every Labourer and Scientist 

Further, all of us— peasants, workers, industrialists and 
those in all other walks of life— have to make a determined 
effort to increase production of all essential commodities 
and free the country from the present abject dependence on 
other countries even for our daily bread. Every factory 
and field must come up with record production. We simply 
cannot brook scarcity or deficiency in vital goods. 

And especially to the scientists war affords a great 
challenge. Many of the most notable inventions have been 
made by scientists under the serious stress and strain of 
war. Necessity, it is said, is the mother of invention. Radar 
was devised by Britain and the atom was split during the 
Second World War. Our scientists are no less a match in 
intelligence and originality to the greatest of any other 
country. Let them now accept the challenge of the times 
and bring forth such discoveries and inventions, the mere 
intimation of which will unnerve the enemies and which, 
at the same time, can be converted into instruments of 
national prosperity in times of peace. 

Challenge of the Belly 

Then there is the food sector which calls for our para- 
mount and urgent attention. As all know our country is 
faced with the growing problem of food scarcity. Agitations 
and demonstrations demanding adequate and prompt supply 
of food-grains have become almost the order of the 
day. Often, the agitations take a violent turn. It is true 

Nation at War — II 


that agitation has today become the accepted mode of 

giving vent to people's grievances. If people sit -quiet and 

suffer mutely. Government too sleeps and becomes callous 
to the people’s suffering. Sense does not dawn upon our 
Government in time to avert unseemly agitations. The 
glaring instance of Kolhapur is before us. There were food 
agitations in that town. Hungry mobs indulged in looting 
and rioting. It is said that if food grains had reached 
Kolhapur a week earlier the riots would not have taken 
place. It was only after rioting and looting that food-grains 
were rushed there. 

But from the point of view of finding a lasting solution, 
will mere agitations help? Production and distribution 
are the two aspects of the food problem. To some 

extent, the agitations may force the Government to 
concentrate on the second aspect, i.e., distribution. But has 
it made anyone sit up and think about the basic problem 
of production and try to find out lasting solution for 


Break Suicidal Spell of Money 

For example, we find that millions of acres of our 
fertile land have gone under cash-crops. Take the case of 
U. P. and Bihar. Substantial parts of that rich wheat and 
rice producing tract have now gone under sugar-cane. The 
result is that U. P. which used to export wheat, cannot now 
subsist without importing it from Punjab or somewhere 
else. In Maharashtra, there is a race for growing grapes, 
mostly for preparing wine out of it. In Andhra, a separate 
department for tobacco development is set up to encourage 
tobacco growing. Groundnut is another such cash-crop. 
We must cry a halt to this trend and reclaim those lands 
for growing food-grains. If we are to import, we may 
as well import, for instance, sugar in place of wheat. If 
imports stop in the case of an emergency as the present 
one, at the most sugar imports may be stopped. We do 
not die for want of sugar, but we will certainly die for want 


Bunch of Thoughts 

of wheat and rice. Today, we know how our leaders are 
running about for import of American wheat under PL 480. 
They feel that without the loan — it is loan, not aid— we 
will not be able to survive. 

Now, why do people go in for cash-crops? That is 
because we have given undue importance to money in our 
day-to-day life. Money is only a medium of exchange and 
an instrument. Unfortunately, that instrument has been 
allowed to become our master. If this money-oriented 
outlook dominates our life, how can we ever expect the 
villagers to produce food-grains sufficient to feed them- 
selves and also the city-dwellers? And without food-grains 
how can we survive? Surely we cannot eat money and 
exist ! 

The idea that self-sufficiency in food is a ‘must’ for our 
national defence should be instilled in the minds of our 
farmers all over the land. They should be made to feel it 
a sacred call of national duty to grow food-grains sufficient 
to feed our population. And then only if they choose, 
they can grow other cash-crops. The Government and the 
people must devise all such measures whereby our country 
will become self-dependent in this foremost need. 

Price of Foreign Dependence 

As days'go by, the urgent need for self-reliance is becoming 
more and more painfully clear to us. The decision of 
the Government to continue to release liberal supplies of 
canal-water to Pakistan, when for want of water crops on 
our side are withering, and also to continue payment of 
crores of rupees at a time when every pie is to be conserved 
for our defence, is a striking instance i n point. It is obvious 
that we have succumbed to the pressure of World Bank 
on whose obligation we depend for monetary aid. The 
saying, ‘Beggars are not choosers’ — and so are debtors! — 
has come true to a letter in our case. This is the price we 
are paying for not having taken care to make our economy 
self-reliant all these years. The habit of begging for food. 

Nation at War— II 


for money and for everything over the last eighteen years 
has verily sapped our spirit of self-effort and manliness and 
reduced us to abject servility. Here was the chance for 
our leaders to resist all outside pressures and refuse to pay 
a single pie or a single drop of water to Pakistan which 
would only go to feed its aggressive appetite. The so-called 
commitment under the Canal Waters Treaty had stood 
automatically cancelled immediately Pakistan invaded our 
country. In fact, our leaders ought to have demanded full 
compensation from Pakistan for all our losses caused by its 
wanton aggression and payment of all the dues it owes us 
under various agreements over the last eighteen years since 
Partition. Though such a firm stand might have entailed 
immediate hardships to us, it would have steeled the nation 
with a new resolve to make our economy self-sustaining 

Let us realise that there are no short-cuts for preserving 
national freedom and honour. Every nation has to plod 
the hard path of self-reliance and self-sacrifice to reach 
that goal. 

A Shining Example 

Our people need to be trained in this practical aspect 
of patriotism. It is not enough if we merely wish well of 
the country. We have to understand how best to express 
our aspirations of national welfare in practice and act 

There is the glowing example of England, of how they 
gave practical shape to their inborn spirit of patriotism 
when the situation demanded. When the First World 
War broke out, it became difficult for England to import 
food-stuffs from countries like Bharat. Ships carrying 
food-stuffs were being torpedoed by Germany. England was 
then faced with the challenge of the belly which threatened 
to undo all their plans of war. They chalked out a master 
plan for bringing under plough every bit of cultivable 
land. They assessed the nature and quantity of crops that 


Bunch of Thoughts 

could be produced, and applied themselves vigorously and 
systematically on the food front for one year with the result 
that they achieved self-sufficiency in food at least to the 
extent of meeting their barest needs and thus successfully 
met one of the major challenges of the war. England, 
with a low percentage of cultivable land, achieved this 
miracle. In contrast, how vast and fertile is our country ! 
Our country is in fact known for its fertility of soil. And 
still, we are unable to achieve self-dependence in this vital 
sector. To meet this challenge, it requires rousing and 
applying our national will in constructive channels. 

Building Nation’s Morale 

And that brings us to the all-important question of 
maintaining the nation’s morale at the highest pitch. For, 
the immediate and long-range plans for achieving self- 
sufficiency and self-reliance in defence, in food, in indus- 
trial production etc., entirely depend for their success on 
the preparedness of each one of our countrymen to offer 
his ‘blood, sweat and tears’ over a long number of years. 
The intense rousing of national consciousness can alone 
open up the perennial springs of such a spontaneous and 
joyful spirit of self-sacrifice among the people. Therefore 
it is of utmost moment that every sphere of our national 
endeavour exercises vigilance so as to keep up the splendid 
national morale in evidence today. 

Every Trader 

The business community has a vital role to play in 
this regard. During war, commodities go scarce, demands 
grow and there is a tendency to make bigger profits. 
Especially in areas directly hit by the enemy, in the face 
of destruction of life and property, anti-social and un- 
scrupulous traders will get a chance to hold the people to 
ransom. In 1962, under the shadow of Chinese aggression, 
when people began to flee Tejpur and cross Brahmaputra, 
even the riksha-pullers and the boatmen charged as much as 

Nation at War— II 


Rs. 50 to Rs. 100 for carrying a single person! Similar things 
have happened in Jamnagar recently. Instead of rushing to 
the rescue of our brethren in mortal peril, to exploit their 
difficulty and squeeze them further is nothing short of trading 
in human misery, nothing short of cannibalism. Raising of 
prices of essential commodities is no less reprehensible. 

The business community should beware of this tendency 
and see that such a vital sector does not become a menace 
to people’s morale in these crucial times. 

Every Village 

Let every village and town maintain its all-round 
morale and not exhibit the slightest sign of laxity. No 
incident should take place anywhere that will tell upon the 
morale of our men on the war-front. Strict watch and control 
over elements bent upon disturbing internal peace and order 
and sabotaging the war efforts should be exercised. There 
is no reason to allow ourselves to fall into complacent 
relaxation. Eternal vigilance is the price of liberty. All 
activities regarding civil defence as well as alertness and 
watchfulness about anti-social and anti-national elements 
must continue in full swing so as not to give any chance to 
fifth-columnists aided by infiltrators to jeopardise the country’s 
security from within. 

The Government 

In this regard, the Government has a special respon- 
sibility. Not only should they be extremely alert and 
determined to deal with all such subversive elements with 
an iron hand, but they should also publicise the stem 
measures they have taken whenever such incidents take 

The shooting down by Pakistan of the civilian plane 
carrying Sri Balawantrai Mehta, the Chief Minister of 
Gujarat, and killing him is an instance in point. Grave 
doubts have arisen in the people’s mind whether Pakistani 
agents inside our borders had given the clue to the enemy 


Bunch of Thoughts 

in advance over the transmitter. The people also know 
for certain that such transmitters are working all over the 
country. Even to this day, the Government has not allayed 
the anxiety of the people whether the enemy agents 
involved in such incidents have been caught and punished. 
In the absence of any authoritative information, people are 
bound to entertain serious doubts regarding the efficacy 
of our security arrangements to deal with internal enemies. 
That would seriously shake people’s confidence in the 
Government which would be a grave tragedy in the present 
times. If the Government has tracked down the culprits 
it should inform the people so that they will feel assured 
of the competency of our internal security arrangements and 
their fervour to co-operate with the Government will be 

Not Money but Nation First 

In whatever the Government does, it should unfailingly 
keep in mind the supreme consideration of making the people 
nation-oriented in every one of their activities. Our Govern- 
ment’s offer of a cash award of five hundred rupees to 
anyone who apprehends a Pakistani paratrooper betrays a 
singular lack of imagination to appreciate the impulses that 
move nations in such critical times. Instead of the money- 
oriented appeal, they ought to have appealed to the 
patriotic instinct of the people and called upon them to 
track down the deceitful foe who was out to sabotage our 
nation from within. If money is the only appeal, then, 
Pakistan’s award of one thousand rupees for an ally of 
the saboteur may well nullify our Government’s appeal and 
make a traitor out of him. In fact, the enemy paratroopers 
carried huge sums of money to purchase our people as 
partners in their nefarious designs. Money-oriented appeal 
by making our people conscious of money in place of 
nation, may therefore, have quite the opposite effect to the 
one our Government intends. 

Nation at War— II 


Path of Assimilation 

As the present occasion has shown, it was the intense 
rousing of national consciousness and prowess that has 
held in check, and to some extent even neutralised, the 
powerful Pakistani elements spread all over the land. In 
the past they have given the country a lot of trouble. 
Till now, the riots that have been breaking out now and 
then, the violence indulged in, and even in the recent 
crisis, the suspicious conduct of some of them, do make us 
say that they have so far refused to be assimilated in the main 
current of national life. 

In this regard it would be useful for the Muslims here 
to emulate the example of their co-religionists in countries 
like Iran, Turkey etc. When Islam spread from Arabia 
to those neighbouring countries, the local people there 
adopted the Islamic creed but retained their culture and 
language and way of life. In Indonesia, a predominantly 
Muslim country, the children begin their learning with 
lessons about Rama and Sita. It is only here that the 
local Muslims disowned their ancestors, their language, 
customs and all such elements of national heritage. And it is 
this oblivion of their ancestry that has led to the partition of 
the country. 

The change that is visible in them today may well be 
the product of the situation— in which Bharat has dis- 
played its valour and fortitude; and proved to the world 
how soundly it can thrash the mischief-mongers. However, 
let us hope the change is due to sincere change of heart on 
their part and that in course of time, they will realise that 
they too were once Hindus, that it is their duty to be 
loyal to this land, to serve it honestly, to share the joys 
and sufferings of their compatriots and to respect the 
traditions of this land. On our part, we should remain 
vigilant and strong-willed so that all such wavering elements 
will find it in their own interest to merge in the main-stream of 


Bunch of Thoughts 

The Great Chastener 

The supreme need of exercising alertness in keeping 
aglow the national consciousness and morale can best be 
illustrated by the problem of forging enduring national 
solidarity. Today no doubt we see our national mind cast 
into a splendid mood of united effort and self-sacrifice. 
Till yesterday selfishness, party bickerings, scramble for 
power and internal strife were rending our national life to 
shreds. The spirit of separatism was rearing its ugly head 
under a hundred and one pretexts. Now all that is getting 
consumed by the sacred flames of the sacrificial pyre of 
our valiant jawans. The inspiring sight of our jawans 
drawn from all corners of the country, right from Kerala 
and Madras to Punjab and Bengal, standing shoulder to 
shoulder on the battle-field, sharing their joys and sorrows 
together, fighting and dying together for the defence of our 
country, has projected the image of a single indivisible 
motherland — the great Bharat Mata. The immortal springs 
of our innate national unity have now been once again 
opened up and the whole country with all its variety, so 
bewildering to those who cannot grasp our peculiar web of 
life, has stood united as one colossal corporate personality 
— Virdt Purusha . 

Upsurges and Lasting Integration 

But can we be sure that all this will endure and that 
all the fissiparous tendencies and vices that were eating into 
the vitals of our body-politic have now become permanently 
a thing of the past? 

Our experience after the Chinese invasion in October 
1962 has a lesson for us in this regard. In the wake of that 
aggression, our people rose as one man and displayed un- 
paralleled unity of purpose and action. But, after the 
Chinese declared unilateral cease-fire and withdrew, how 
long did that national spirit last? A single instance will 
suffice to show how shortlived it was. Recently (January 
1965), a movement was launched in Madras inspired by 

Nation at War— II 


hatred against one of our own languages, Hindi, and infatuation 
for a foreign tongue, English. Crores worth national 
property was destroyed. A prominent leader of the 

English-loving section even declared that hereafter it was 
impossible for the people in the North and the South to 
live together and that vivisection of the country into North 
and South was the only way out. Where then had all the 
speeches and pledges of national oneness administered to the 
people hardly a couple of years ago in the wake of 
Chinese invasion disappeared? 

Even in the present emergency, we are already hearing 
voices indicating a relapse into old habits. The Punjabi 
Suba controversy which had erupted by the ‘ultimatum’ 
of fasting and self-immolation by Sant Fateh Singh had 
subsided for the time being by his withdrawing the same in 
the wake of Pakistani aggression. But immediately the 
cease-fire was announced, the old quarrel has been revived 
once again and Punjab, still wet with the blood of martyrs 
in the cause of motherland, is already plunging headlong 
into internecine strife. 

In fact, this tendency to relapse into old ruts has been 
one of our serious undoings even in past history. Our 
society is like Kumbhakarna, who used to wake up for a 
while, have a nice grub and then doze off into deep slumber 
once again. Our sense of relaxation and complacency after 
a victory, and often relapsing into the old feuds and dissensions, 
would give the enemy the chance to strike again in 
a bigger way and defeat us. One of the chief causes of our 
defeat in the 1857 War of Independence was that the 
initial successes that our freedom fighters registered made 
them complacent. Except the few top leaders like Nana 
Saheb, Tatya Tope etc., the local leaders and the rank and 
file of the revolution relaxed and did not press their positions 
of advantage to complete victory. The result was, the 
English got breathing time to get over the first shock of 
the uprising and to mobilise their forces for giving a crushing 
blow to the freedom forces. 


Bunch of Thoughts 

National consciousness and national solidarity have 
therefore to be rooted in something deeper and more positive 
than in the mere upsurge of feelings at the moment of 

enemy aggression. Where then shall we search for the 

taproots of such an enduring national solidarity and 

devotion ? 

All 6 Isms ’ at Their Noblest ! 

During the present crisis, various appeals have been 
made by our leaders in order to invoke the spirit of sacrifice 
and suffering and united effort to throw out the aggressor. 
Appeal has been made in the name of democracy, secularism 
and socialism. The spirit of democracy at its best, which 
confers the right of freedom of speech, thought and 

action on the individual is nowhere more fully recognised 
and practised than in the age-old Hindu tradition. If by 
secularism is meant that the State should not be tagged 
to any particular creed and that all faiths should be 
equally respected, then this again would be another name 
for Hindu tradition. In fact, Hindu tradition goes far 
beyond the Western concept of mere tolerance; it respects 
all faiths as equally sacred. If by socialism is meant removal 
of economic inequality, then here again it is the Hindu 
thought and practice that stand as the unfailing guarantee 
for social and economic justice. Manu has declared 
that a man’s right to property is limited to the amount 
of food he needs for the day. He who seeks to hoard 
more is a thief and must be punished. 

All told, these various concepts can all be conveyed 
to our people — and in a much better manner — in terms of 
Hindu tradition and nationalism which is already in their 
blood since ages. And therein lies the real source of inspiration 
which can rouse all the traditional virtues of self-sacrifice 
and heroism in our people and make them offer gladly 
and spontaneously whatever is expected of them in the 
present national trial. 

The sooner we realise this fundamental fact of national 

Nation at War— II 


life, the better it is for us. The real and abiding source of 
inspiration can only be found in the spirit of unalloyed 
nationalism. The feeling of burning love for Bharat Mata, 
the great and sacred mother of us all, the intense consciousness 
of our being a single and indivisible brotherhood as the 
children of that common mother, and pride in our glorious 
national past, in our unique cultural heritage and aspiration 
to see our Bharat Mata reseated in her pristine glory and 
honour in the comity of nations, can alone act as a constant 
and powerful incentive capable of taking up in its sweep the 
greatest as well as the humblest of the land and bring out 
the best in them in the cause of the country. That alone 
shall bring into full play the invincible potency of our people 
so amply demonstrated in the present crisis and make them 
realise the inspiring vision of an invincible united Bharat 
Mata holding in one hand the Kamala, the power to bless 
the good, and in the other the Vajra , the power to strike down 
evil, the very embodiment of Brahma-teja and Kshatra-teja. 

Part Pour 

IVIouldiiig IVXen 


The Technique that Succeeds 

/. ■Jj&z tine national teotffanLiatioie. 

Failings of revolutionary and mass movements— Day- 
to-day technique for moulding men— Stress on practice — 
National symbol Bhagawa Dhwaj, the Guru — Worship 
of ideal , not individual or book— Shakha, crucible of 
national reorganisation— Tradition of national festi- 
vals — Dangers of ‘ institutionalism ’ — Domination by 
militant groups, an un-Hindu concept — Sangh for 
organising whole society. 

A N ideal requires a method, a process for its realisation 
in actuality. Today all around us we witness various, 
types of techniques being adopted by several organisations. 
Even at the time of the founding of our organisation these 
different methods of work were in vogue. And it was not 
that Dr. Hedgewar, the founder of the Sangh, was unaware 
of those systems when he evolved this particular technique 
for our organisation. On the contrary, for quite a long 
time before he started the Sangh, he was in the thick of the 
activities of those organisations and was well acquainted 
with their techniques. 

Why then did he start a separate organisation with a 
separate technique? Is it because he wanted credit and 



Bunch of Thoughts 

-applause for himself as the founder and leader of an 
independent organisation? Nothing could be farther from 
truth. Doctorji had received enough applause on other 
platforms. With his spirit of boundless sacrifice, tremendous 
‘energy of action and flash of genius it was mere child’s play 
for him, had he so desired, to get the highest political prizes 
of the land. But he gave up all that and started this silent 
.and unassuming type of organisation. 

In Search of the Right Path 

What then is the reason that prompted him to plough 
this fresh furrow in the national field? Being of a fiery 
patriotic temperament right from his boyhood, his first 
fascination was naturally for the revolutionary movements 
of the day. He had, as a matter of fact, chosen the 
medical course at Calcutta in spite of untold personal 
hardships only with a view to diving deep into that 
movement, as Calcutta was then the seething volcano of 
revolutionary activities. He lived in the dangerous under- 
currents of that volcanic lava, but kept his discerning eye 
-ever wide open. Though his heart throbbed in unison with 
the flaming hearts of those revolutionary comrades, he found 
their method wanting as an effective instrument for total 
national regeneration. Their secret and lightning movements, 
their daring exploits and glorious martyrdoms evoked 
the highest admiration in his fiery bosom but his calm 
brain refused to be blinded by the flash of such revolutionary 

He knew that a handful of secret workers, deprived of 
direct contact with the people, could play but a very limited 
role in rousing and organising a whole nation. 
Further, he had observed that most of the revolutionary 
plots and secrets had met with disaster by the cropping 
up of informers and traitors every now and then from even 
.amongst their top cadres, thus undoing at one stroke the 
glorious heroism anA sacrifices of countless revolutionaries. 
Without a trained core of extremely strong-willed. 

The Technique that Succeeds — I 


disciplined and patriotic men, no revolution could be expected 
to succeed in blowing up an organised and mighty state 
machinery such as the British had built in our country. 

After he returned to Nagpur from Calcutta, he plunged 
into the freedom movement of the Congress. Under the 
leadership of Lokamanya Tilak. the Congress was fast 
becoming a movement of the masses. The age of arm-chair 
politicians was gone. A new era of mass resistance to 
the British had set in. The spirit of sward] was in the 
atmosphere. After Tilak, Mahatma Gandhi spread the tire 
far and wide and lit up the torch of resistance in every 
town and village. Gandhiji with his unimpeachable char- 
acter, his spirit of utter selflessness and fearlessness, his 
simple yet effective techniques touching the heart of the 
common mass of people roused the nation to new heights of 
struggle and sacrifice. Pandit Nehru with his burning 
idealism and dynamism was coming up as the inspiring 
symbol and spearhead of the proud and independent spirit, 
of the rising generation. By the efforts of such stalwarts 
the country was caught in a wave of intense anti-British 
upsurge. Doctorji too was in the forefront bearing the- 
brunt. He defied the foreign rulers and courted hard terms 
in prison. At the same time, he continued his close scrutiny 
of the movement and found to his disappointment some 
grave defects which he feared would be the undoing of all 
its cherished aspirations in the long run. 

In both the movements he had observed that the- 
main incentive was the anti-British spirit with no positive 
vision of national freedom. That was the case with not 
only the general mass of the people but with most of 
the leaders as well. And without a positive conviction of 
our national life, in course of time, those movements were 
bound to drift into reactionary channels. 

Secondly, they could give no answer to a question which 
had haunted Doctorji since his very boyhood. How 
could a handful of foreigners, Muslim or British, subjugate- 
us and rule over us for such a length of time? Ousting 


Bunch of Thoughts 

the British was all right, but what was the root malady 
which had resulted in that foreign domination? If, as 
it was clear, our own disunity was responsible for our 
slavery, then would these terrorist and agitational methods 
remedy that root malady? Could abiding oneness of the 
people be created by revolutionary shocks and mass 
upsurges? Could all the evil tendencies such as selfishness, 
lack of discipline and absence of national consciousness, 
which had been eating into the vitals of our people for the 
last so many centuries and had resulted in foreign domina- 
tion, be wiped off at one stroke? 

And again, without the people being rooted in the 
positive and sustaining virtues of an organised national life, 
would it be advisable to work up mass fury on the basis of 
mere antagonism? In Shakespeare’s c Julius Caesar’, after 
Caesar is assassinated by his own comrades, and Brutus and 
-Cassius ride on the crest of popular upsurge, Caeser’s friend 
Antony cleverly manipulates the mob fury and turns its tide 
against the assassinators themselves. As the wild mob 
turns in their hot pursuit, Antony comes out with the 
famous remark, “ Mischief, thou art afoot. Take thou what 
course thou wilt.” That is the disastrous drawback— ‘thou 
wilt’ and not as ‘ we will’ — of all such mass upsurges without 
.a corresponding countrywide organisation based on positive 
national life-values and capable of directing and controlling 
the movement. 

For a Mental Revolution 

After deep cogitation along these lines, Doctorji 
■concluded that a total revolution in the mental attitude of 
the people was the vital need of the hour. It was a mental 
revolution and not a physical revolution that was the 
panacea for all our nation’s ills, including the foreign 
domination. He was aware that the task of bringing 
about a total transformation in the attitudes and thought- 
processes and behaviour of the whole people, by taking 
individual after individual and moulding him for an 

The Technique that Succeeds -I 


organised national life, demanded a perseverent, silent and 
single-minded approach free from all public fanfare and 

National reorganisation means fostering those traits 
which build up national character and cohesion. It is 
directed towards awakening a passionate devotion to the 
motherland, a feeling of fraternity, a sense of sharing in 
national work, a deeply felt reverence for the nation’s- 
ideals, discipline, heroism, manliness and other noble 
virtues. This work of moulding minds and building 
character cannot be done by sermons or administering 
pledges. The spirit of devotion to the nation has to be a 
steady flame, burning day in day out and year after year. 
And so people should gather daily and regularly in an 
environment congenial to its growth. Having this in view 
our founder finally evolved the present framework of 

The Scene that Inspires 

The first thing that strikes the eye in our method is- 
its day-to-day programme. There is an open playground. 
Under a saffron flag groups of youths and boys are absorbed 
in a variety of Bharatiya games. Resounding shouts 
of joyous enthusiasm often fill the air. The sight of the 
daring young men pressing forward with the cry ‘Kabaddi,, 
Kabaddi ’ on their lips thrills the heart. The leader’s- 
whistle or order has a magical effect on them ; there is 
instant perfect order and silence. Then exercises follow- 
wielding the lathi, Suryanamaskar, marching etc. The 
spirit of collective effort and spontaneous discipline pervades 
every programme. Then they sit down and sing in chorus 
songs charged with patriotism. Discussions follow. They 
delve deep into the problems affecting the national life. 
And finally, they stand in rows before the flag and recite 
the prayer: 


Bunch of Thoughts 

?TTcpT3T I 

(Many salutations to Thee, 0 loving motherland!) whose 
echoes fill the air and stir the soul. ‘Bharat Mata 
ki jai’ uttered in utmost earnest furnishes the finishing 
and inspiring touch to the entire programme. 

Throughout the length and breadth of Hindusthan, 
not only in towns and cities but in far off hamlets, hills 
and dales, these inspiring scenes and soul-stirring songs 
greet us regularly and punctually at the time of sunrise, 
sunset or at night everyday. We call it ‘shakha’. 

The real spirit of our work will be understood when 
one comes in contact with the shakha. Once a dignitary 
came to preside over one of our functions at Nagpur. He 
frankly confessed, “I was highly sceptical about the work 
of the Sangh all these years. I used to confront its workers 
with a thousand and one questions. But today having 
seen the Sangh myself, all my doubts and suspicions have 
vanished.” Practically every place that has a shakha has 
a similar story to tell. 

The reason for this is simple. The shakha is the living 
practice of principles and not a bundle of dry preachings. 
The picture of earnest and devoted men, young and old, 
engaged in the daily sadhand gives an eloquent, though 
silent, message of the work which no spoken or written 
word can ever adequately convey. 

Planners Galore! 

The inevitable need of the silent and intensely practical 
aspect of the Sangh and its concentration on the moulding 
of hearts as living limbs of our national being will become 
apparent when we contrast it with the atmosphere prevailing 

Once I met an elderly gentleman. He began telling 
me that he knew all about our organisation and it was, 
in fact, he who gave that plan to Dr. Hedgewar! He also 
showed me the notes detailing his ideas about the ideal 

The Technique That Succeeds— I 


method of organisation. Then I just asked him, “ You have 
spent all your active life in this place. Can you just tell me 
how many friends you have here who will stand by you 
under any circumstance?” He replied with evident disdain, 
“Tnere is not even a single fellow here worthy of my friendship. 
All are sinful wretches.” Then I told him jokingly, “At least, 
should you not have four persons to carry your body on the 
final day?” 

Our country is today infested in every sphere of life wixh 
sucn 4 expert planners % 4 preachers ’ and 4 advisers ’ and 
their 4 learned ’ discourses and exhortations. It is well known 
that people devoid of a strict and unflagging adherence to a 
practical technique to achieve the cherished goal degenerate- 
into tall talks and low habits. 

The Image for Worship 

Together with its all out emphasis on the practical 
aspect of the work, the Sangh has bestowed profound- 
thought on evolving a proper framework of technique that 
will be effective in the achievement of its ideal. Without 
a suitable technique no ideal, however great, can be* 
realised. Even in our various sects, each individual has- 
a definite emblem in keeping with his particular sect. He 
dresses and adorns himself in a particular manner, recites 
a particular mantra and follows a particular code of discipline^ 
A Shaiva, a Shakta or a Yaishnava, each has his own method 
of worship, his own ritual, his own codes and conventions- 
regulating his life. 

We too have evolved a technique, an emblem, &. 
4 mantra ’ and a code of discipline in keeping with our 
ideal of an unified and disciplined national life. The great 
and inspiring emblem that we have chosen is the immortal 
Bhagawa Dhwaj which brings before our eyes the living, 
image of our ancient, sacred and integrated national life in 
all its pristine purity and entirety crossing all superficial 
barriers of province, sect, creed, caste, language and 
custom. Since times immemorial, it has been the symbol 


Bunch of Thoughts 

of our dharma, our culture, our traditions and ideals. It 
•embodies the colour of the holy sacrificial fire that gives 
the message of self-immolation in the fire of idealism and 
the glorious orange hue of the rising sun that dispels dark- 
ness and sheds light all-round. It has been the one guiding 
•star to all our endeavours, material as well as spiritual, 
the one unfailing witness to every page of our history. It 
has witnessed the rise and fall of empires, the penance of 
yogis and the sacrifices of heroes and symbolised the dreams 
of countless millions of this land all through the ages. In 
short, it has been the highest, the noblest and the truest symbol 
of our nationhood. 

Worship Ideal, Not Individual or Book 

The Sangh has taken up this living symbol as its 
guiding light — the guru. When Doctorji placed this flag 
before us as our guru , as our ideal, quite a few of his 
-co-workers raised their eyebrows. Having seen the ideal 
in flesh and blood in the form of Doctorji himself, they 
■queried, “Why not look to Doctorji himself as our ideal?” 
But our founder, in keeping with the spirit of the organisa- 
tion, placed the immortal Bhagawa as our ideal. No 
individual, however great, can be the ideal for a nation. 
The individual is after all a fleeting entity in the eternity 
of national life. However great, he can at best reflect a 
fraction of the beauty and fragrance of the full bloom of 
the national life over the centuries. Moreover, it is futile 
to expect that all people will cherish the same devotion 
towards a particular person, however noble and venerable 
he may be. Some worship Sri Rama as their Chosen Deity 
whereas some others look upon Sri Krishna as their God and 
so on. Therefore the Sangh has kept a symbol which is at once 
universal and all-absorbing in its appeal. 

The tragedy of those movements that revolved solely 
around individuals for their inspiration and ideals is there 
for all to see in the history of nations the world over. The 
curse of personality cult and the rise of dictators that have 

The Technique that Succeeds— I 


scarred the face of humanity have been due to the idolising 
of individuals to the neglect of ideals. Our culture has 
always commanded us to look upon the individual as 
great and worthy of our adoration only to the extent he 
expresses an ideal in his life. In the whole wide world 
it is our dharma alone that is not based on the historicity 
or authority of any single individual. 

The other special feature of our cultural heritage is 
that no book is taken as the single supreme authority for 
our dharma and samsJcriti. All our scriptural texts are 
only expositions of the several aspects and paths to the 
One Goal of human life. The Sangh too has not accepted 
or prepared any book to serve as its sole authority. Once 
a prominent religious leader asked me, “Which is the text 
you follow?” I replied, “If we confine ourselves to the 
word of a book, then we will be no better than Muslims 
and Christians whose religion stands on a book. And 
so our devotion is to the ideal and to nothing less as 
nothing else.” 

It is in keeping with that sublime cultural tradition 
that the Sangh has kept before itself neither an individual 
nor a book as its authority but Bhagawa Dhwaj, the 
glowing symbol of all that is good and great in our national 
life, and through that, is striving for the inculcation of 
pure devotion to the nation as a whole. 

Crucible of National Reorganisation 

It is in its sanctifying presence that the day-to-day 
activities of the shakha are carried on. All sections of our 
people gather there. Forgetting all superficial distinctions 
of language, province, caste, community, party or sect, 
they gather as children of a common motherland and play 
in her sacred dust. They pray to the motherland in deep 
veneration. They resolve to lay down their lives for her 
glory. As they play and sing, a feeling of oneness brings 
them together. As they perform exercises together and 
march together their hearts begin to throb in unison. 


Bunch of Thoughts 

More important than the programme is the atmosphere. 
An air of sweetness and sanctity pervades the atmoshere. 
In course of time, amidst the wide variety and diversity 
of the assembling persons, a wholesome unity emerges. 
The spirit of amity and harmony strikes root in their minds. 
And the inspiring dream of national unity submerging social, 
political, economic and other divisions becomes a living 
reality. Thus the shakha is the crucible which awakens 
noble impulses of dedicated patriotic service in our people 
and binds them together with immortal fraternal bonds. 
It is the creative centre for sterling national character and 
lasting national cohesion. 

Medium of Mass-Awakening 

Besides, the tradition of national festivals that the Sangh 
has evolved is a potent medium of awakening the masses 
to our true and integrated national life. 

Varsha Pratipadd or Yugddi , the Hindu New Year’s 
Day, brings us memories of our great epoch-makers and 
their immortal achievements. By a happy coincidence it 
is also the birthday of our founder. Hindu Sdmrdjya 
Dinoisav (Jyeshtha Shuddha Trayodashi) marks the victory 
of the resurgent Hindu power over the eight-hundred-year- 
old oppressive rule of Muslims, under the virile leadership 
of Shivaji who founded the sovereign national throne on 
this sacred day in 1674. Guru Poojd (Ashadha Poornima) 
is the traditional day when the pupil renders homage to his 
teacher. The Sangh has given it a national character. It is 
on this day that Sangh worships its guru, Bhagawa Dhwaj, 
the symbol of our dharma and our nationhood. Rakshd 
Bandhan (Shravana Poornima) reminds us that we are all 
children of a common motherland. We tie Rdkhi, a 
symbol of fraternity, on this day. Vijayddashami (Ashwa- 
yuja Shuddha Dashami) awakens memories of the glorious 
tradition of our victories over the forces of evil. It is also 
the birthday of the Sangh. Makar SanJcraman , which 
marks the transition in nature from ‘darkness to light % 

The Technique that Succeeds — I 


holds us the message to move from the darkness of selfishness 
to the light of national consciousness. 

Thus on the one hand, the virtues of national conscious- 
ness, character and cohesion are infused inxo the people by 
the day-to-day training in the shakha and, on the other 
hand, the flame of national awakening is fed by the various 
national festivals. 

Curse of 4 Institutionalism 5 

It is clear from the above description that it is the all- 
absorbing spirit of devotion to nation in its entirety and 
not to any individual or institution that is sought to be 
ingrained in the Sangh. Without that life-spirit, mere 
attachment to and pride in the external set-up will become 
one more point of national disruption. 

In our past history and even in recent times, we have 
burnt our fingers having ignored this basic principle of 
national reorganisation. There had been many attempts in 
the past in various parts of the country at awakening and 
organising our people. The great sponsors of those 
movements had started them with a view to strengthening 
and unifying society as a whole. But as circumstances 
changed and the immediate cause for their coming into 
being was removed, the inner spirit gave place to mere 
attachment to the external form. As a result, we see many 
such rigidified sects developing into mutually exclusive 
and even hostile entities in the present-day atmosphere of 

For example, during the gruelling times of Muslim 
onslaught, there arose in Punjab a great saint by name 
Guru Nanak Dev who rekindled amongst the people the 
dying embers of faith in our ancient dharma. He was 
followed by a galaxy of nine gurus who lived and died as 
flaming examples of devotion and sacrifice in the cause of 
dharma. The tenth guru , Sri Guru Govind Singh, felt 
that mere revival of dharmic devotion, without heroic 
action, would be of little avail against the brutal forces of 


Bunch of Thoughts 

adharma. He charged his followers with an indomitable 
martial spirit and forged them into a conquering army of 
heroic warriors. But what a misfortune that today the 
mission which inspired that glorious movement is given a 
go-by and mere attachment to the external form, the 
institution, has so much hardened as to give rise to perverted 
notions of separatism laying the axe at the very life-spirit 
with which it came into being ! 

Let us take another instance from recent times. In 
1947, when the British transferred power to the hands of 
Congress, the Congress leaders, in defiance of Mahatmaji’s 
advice to disband it, stuck to its name and form to 
perpetuate themselves in power on the strength of its past 
credit and goodwill. The result is that today Congressmen, 
in a bid to stick to their seats of power, feel not the slightest 
qualms of conscience in descending to any depths of 
degradation. In order to win over the masses to their fold 
they rouse their selfishness, tempt them with many a low 
and immoral gratification, or threaten their opponents and 
even do them to death. 

There is an instance of our own experience. When 
ban was imposed on the Sangh and I was put behind the 
bars, I found in my room one morning a number of printed 
papers meant to serve as apology forms for the swayam- 
sevaks who had courted imprisonment. The Jail Superin- 
tendent who came a little later told me that those forms 
were supplied to the swayamsevaks who desired to apologise 
and go out. I told him, “Of course, none of our persons 
will ever dream of apologising as they have come here 
of their own free will and for a cause which they hold 
dearer than their life. But apart from it, what do you 
stand to gain by such low tactics? When a person is made 
to break his pledge to a cause, will it not demoralise and 
immobilise him for the rest of his life? Would such a wreck 
be beneficial to our national life? One could have under- 
stood this method of getting apologies being adopted by 
the British, for, to them, crushing the spirit of our country’s 

The Technique that Succeeds— I 


youth was essential to perpetuate their rule. But now our 
leaders say this is sivardj. What then do they achieve by 
thus trying to shatter the will and morale of our own 

Un-Hindu Concept Eschewed 

It is therefore that the Sangh has never entertained 
the idea of building an organisation as a distinct and 
separate unit within society. Right from its inception 
the Sangh has clearly marked out as its goal the moulding 
of the whole of society, and not merely any one part of it, 
into an organised entity. That is the reason for the Sangh 
workers not parading themselves as a c Sangh group’ 
before the people even when thousands of them work staking 
their all in times of national catastrophies like famines, 
floods, flow of refugees from Pakistan, etc. They are 
content to remain as ordinary members of society and 
thereby put up an example of how even a common man 
should behave in an alert and organised social life. Such 
a well-knit, patriotic and self-sustaining national life alone 
can fortify our nation with overwhelming and everlasting 

The idea of building a powerful group within society — 
sometimes taking the form of a private army — is also 
fraught with grave perils to a free and prosperous national 
growth. We have witnessed such bodies shooting up like 
meteors on the political horizon in Germany, in Italy, in 
Russia and China and establishing totalitarian regimes in 
their respective countries. It is in the nature of these 
totalitarian parties to seek to perpetuate their domination 
on society and to enslave people politically, economically, 
socially, culturally and in all other respects. The hair-raising 
reports of mass purges, brain-washing and slave camps 
that are going on in Russia and China even . to this 
day give us a picture of the state of affairs in such 
countries. The nation’s free expression is thereby choked. 
The individual is annihilated. And bereft of individual 


Bunch of Thoughts 

initiative and freedom, tbe society begins to degenerate. 

But this idea of domination through brute strength is 
absolutely alien to our culture and tradition. Our whole- 
being revolts against this un-Hindu concept. Numerous 
faiths and creeds have flourished here from ancient times. 
We have had a variegated pattern of political institutions. 
We have had republican governments and hereditary 
kingships. Under all conditions the people were free tO' 
follow their healthy persuasions in every walk of life- 
Everyone was encouraged to develop himself according to 
his individual genius, nature and inclination. In keeping 
with that spirit, the work of the Hindu missionaries for 
rousing and organising the society had always been 
through love and service, character and sacrifice and 
never through brute force or political power. 

It is this type of elastic and self-expressive pattern of 
organisation that has helped our society to keep alive its 
spirit of coherence in spite of being subjected to unparalleled 
atrocities and aggressions. If the pattern had been rigid 
and imposed from above, our society would have today 
remained merely as a fossil, just as some of the huge 
animals which became immobile and gradually perished 
under the deadweight of their rigid protective covers. 
The Sangh has therefore rightly eschewed all those 
self-defeating alien types of organisation and stuck to our 
pure and healthy national tradition for rebuilding society. 


The Technique that Succeeds 

2 . tlte 

tL# i 




Political parties and national consolidation— England 
and Bharat— Need for radical cure— How to transform 
minds— Momentary upsurges recoil— Rules for samskars 
— From little things to great things —Indiscipline , enemy 
of strength— True discipline — Present misconceptions— 
Swayamsevak, a missionary — Self-reliance , self- 
effacement — Practising , then preaching— Disciplined 
and dedicated — Nucleus for national resurrection. 

T HE concept of total national reorganisation that the 
Sangh has been striving to bring into reality naturally 
implies the non-political nature of its work- After all, a 
political party can but represent a very small fraction of 
the people. Nor can national oneness be achieved through 
elections and political propaganda. Political techniques — 
and even political power for that matter — can hardly infuse 
the spirit of devotion, heroism, character, amity and 
sacrifice in the people. In fact, without having those grass- 
roots of a well-knit national life, the political parties 
degenerate into mutual hostility and ruin the national 



Bunch of Thoughts 

Chasing Forms, Losing Spirit 

That is the unfortunate predicament in which we find 
ourselves today. Devoid of the living faith in a single 
national entity and of the supreme consciousness of 
national interest we find that most of the political parties 
have become merely breeding centres for disruptive forces 
and fissiparous tendencies. We often find them joining 
hands with avowedly anti-national elements within the 
country and sometimes even with outside enemy powers in 
a bid to further their narrow party interests. 

One may ask whether it is not desirable to have 
two parties working in a spirit of healthy competition 
so that each may act as a corrective to the other and thus 
keep the national health free from the poison of dictatorship 
of a single party or a single person. The democratic 
institution has undoubtedly that saving feature. But 
even that will come into play only when the people are 
firmly rooted in the consciousness of ‘nation above party’. 
Even in those Western countries where the people are 
steeped in that particular tradition for the past several 
centuries, parties are not entirely free from mutual rivalry 
and envy. However, they are able to keep the political 
pulls within limits and subservient to the higher call of 
national welfare. For them such institutions do good and 
add vigour to their life. If a healthy and strong man puts 
on a shirt made of very fine mulmul it will appear very nice 
for him. But if a person whose limbs are lean and thin, 
his chest gone in and who cannot even stand erect, wears 
that and tries to strut about, he only makes himself a 
laughing stock in the eyes of others. 

For example, compare the conditions of our country 
with those of England. Some years back, when Pandit 
Nehru halted at London on his way to America, some 
of our own countrymen in London went to the aerodrome to 
stage a black flag demonstration against him simply because 
they professed to belong to a different party. They 
forgot that such an act against our Prime Minister in 

The Technique that Succeeds — II 


a foreign land was an insult to our nation. 

Now, see the instance of England, When Winston 
Churchill, then the leader of the Opposition i " Britain, was 
touring in America, some persons put him questions relating 
to his attitude towards the Labour Government in his 
homeland to which Churchill bluntly replied, Abroad 
we are one, whatever our differences at home.'’' Even 
during the two wars, in spite of the immense suffering 
and misery that those people had to undergo, no political 
party tried to make capital out of that situation for its 
own party ends. Also the repeated miserable failures 
of the Communists in that country to sa^'e e\en their deposits 
in the elections give us an indication of their deep-rooted sense 
of nationalism. 

The Lurid Contrast 

It is out of a superficial view of the external set-up 
of institutions in other countries without looking into their 
inner spirit that some persons ask us, “Countries like 
England have been progressing and triumphing over difficulties 
and ordeals even without any special effort such as yours. 
The people there are engaged in their normal routine life. 
And the political parties carry on the affairs of the country 
quite successfully. Then, where is the need for a separate 
organisation such as yours and for all the day-to-day training 
that you are carrying on?” 

But there everyone is a born patriot. There is no 
need even to mention that a particular person is a patriot 
just as we dc not add the prefix ‘man’ while referring 
to an individual. That he is a man is taken for granted. 
But in our country we often hear the word *' patriot ’ as a 
special word of tribute applied to certain persons. In 
England in everyone of their institutions — whether a school 
or a college, a literary club or a youth league, a social 
or cultural body and even at home — the first lesson that 
every child learns is, “England! With all thy faults I love 
thee still!” And here, our great leaders speak of our 


Bunch of Thoughts 

glorious Himalayas as a place where ‘not a blade of grass 
grows’ ! 

And again see the inspiring tradition of patriotism that 
England has set up over centuries. During the whole of the 
past few centuries there were hardly any traitors. During the 
Second World War, there was but a single notable case 
of betrayal. The son of Lord Amery who was then the 
Secretary of State for India had worked for the Germans. 
After the war, he was tried and sentenced to death. His 
father did not even dream of exerting the influence of his 
high office to get the punishment lessened. On the other hand, 
he even declined to submit a mercy petition. On the day of his 
son’s execution he even refused to see him, saying that it was a 
sin to see the face of one who was a blot on the glorious 
patriotic tradition of their family! 

And here? A whole race of traitors right from the 
times of Dahir and Prithviraj down to the times of British 
rule was born here. And that has continued unabated 
even to this day. Nowadays treachery has become almost 
a passport for higher posts in our country. The gentleman 
who had manoeuvred to divert a shipload of arms 
bound for our country to Pakistan, when he was an 
ambassador, was later appointed as the Governor of one of 
our States! 

There, politics is a healthy sport for them. When the 
Labour Party was in power, it deputed as its ambassadors 
the Leader and the Deputy Leader of the Opposition Party 
to America and China respectively. Can we ever dream of 
such a healthy convention on the part of the party in 
power in our country? Even the third-rate and fourth-rate 
persons of the ruling party are considered superior to 
the ablest in other parties. As a result, the entire 
administration is monopolised by the ruling party. They 
have not stopped even at that. The state machinery is 
freely exploited to serve their party interest. Agitations and 
movements by opposition parties are sought to be suppressed 
by brutal government measures. 

The Technique that Succeeds — II 


New Untouchablllty 

This is not a recent development either. The present 
perversion began setting in even as early as 1937 when 
Congress began tasting the loaves of political pover. We 
know from our own experience that the leaders of Congress 
were freely associating themselves with the work of the 
Sangh in the initial stages. Our founder too had participated 
in Congress movements even after the founding of the 
Sangh. But after Congress formed ministries in several 
provinces in 1937. it contracted itself into a political shell, 
prohibited its members from participating in the activities 
of the Sangh and introduced the new poison of ‘political 
untouchability ’ in our body-politic. 

Once in 1937, in a province having the Congress 
ministry, police firing was ordered to suppress a political 
agitation. A gentleman wrote to the Congress President 
asking how a Government run by Congress which was 
committed to non-violence could resort to firing. The 
Congress President replied, “Our policy of non-violence is 
applicable only towards the British and not towards our 
people.’* And that gentleman published the correspondence 
in papers! 

The Radical Cure 

With such germs of national disintegration eating into 
the vitals of our nation, it is worse than useless to expect 
that mere copying of the political and other institutions of 
other countries will solve our problems and bring about 
all-round national rejuvenation. Our malady is much 
deeper and requires a far more radical cure. It is to root 
out that basic malady that the Sangh has evolved the 
method of day-to-day training, the day-to-day inculcation 
of qualities such as the spirit of sacrifice, discipline and 
national devotion that go to build a resurgent and unified 
national life. 

Therefore we say, let us come together in shakha, daily 
and regularly. It is a common experience that if a 


Bunch of Thoughts 

particular idea is repeated at a fixed hour regularly it goes 
deep into our being and becomes an inseparable part of our 
character. Hence the untiring stress on regularity and 

punctuality in the Sar-gh. 

There is a small story to illustrate the point. A rich 

man used to go to his beautiful garden in the afternoon to 

sit in its cool shade One day a peacock crane and sat on 
a tree spreading its charming feathers The owner thought, 
“How nice would it be if it comes daily at this hour!” fie 
prep iv ed some eatables mixed with a trace of opium and 
threw them before the peacock. The peacock ate them 

and felt elated. Next day also, the peacock came 
remembering that sensation of happiness and the man fed 
it with another dose of opium. Ultimately the bird was so 
habituated that it used to come regularly at that hour 
even without that opium. 

That is the nature of the mind. Habit is formed by 
the regular repetition of an idea in thought, speech and 
action. Here regularity counts much. Irregularity cestrcvs 
the formation of good character. There are so many 
persons who are labouring very hard, working at t>e arwhs 
or cutting down trees or breaking stones. Bui none of 
them becomes a Sanciow though they are really undergoing 
strenuous physical labour. That is because their labour is 
disorderly and irregular. 3u: a person who takes regular 
exercise, e\en with less exertion, can build up his physique 
and become an athlete. The famous German general Field 
Marshal Hindenburg, who was made the President of 
Germany after the First World War, was agile and strong 
even at the age of eighty. Asked about the secret of his 
remarkable vigour he said that he used to cut wood for 
about an hour regularly and punctually and was continuing 
that practice even at that age. 

Fate of Momentary Upsurges 

It gives us a sense of elation, no doubt, while listening 
to an inspiring idea or making a resolve to practise a 

The Technique that Succeeds — II 


particular thing. But how long does that feeling and 
resolution last? Is it not a common experience to find our 
young men making ‘solemn resolves* on certain auspicious 
days to write diary daily or to take regular exercises and 
so on and forgetting them on the very next day? 

We often come across persons who work by fits and 
starts. We also find exuberance of people's feelings and 
emotions on certain occasions. But such temporary upsurges 
will not help to imprint abiding samskdrs on people’s mind. 
Nowadays people say that there is a wave of religious 
awakening all over the country'. Religious sermons are 
broadcast through loud-speakers. Millions gather to take 
a dip in the Ganga every year. Vast numbers assemble for 
religious discourses like purdnas and hankathds and festivals 
like Ramanavami, Satyanarayana Pooja, Ganeshotsav etc. 
But are all these programmes having the desired effect? 
Are they able to instil in the people's mind a noble resolve 
to put an end to their present-day self-centred life and to 
live up to those sacred teachings of character, service and 
sacrifice ? 

Sri Ramakrishna Paramahamsa used to remark jocularly 
about persons going for Gangasnana , “Well, as they 
approach the holy banks of Ganga, their sins fly from their 
body and sit on the distant trees. But as soon as they 
start back after their bath, the sins pounce back upon 
them!” The moral is, mams character cannot be moulded 
by mere momentary upsurges of emotions. It is only one 
in a million who will be endowed with the mental 
stamina to turn a momentary gush of feelings into an abiding 
part of his character. That is why, all our great authorities 
on mental discipline have ordained us not to succumb to 
overflow of emotions and weep in the name of God but to 
apply ourselves to a strict discipline of day-to-day penance. 
Effusion of emotions will only shatter the nerves and make 
the person weaker than before leaving him a moral wreck. 
It is just like a liquor-addict who is left imbecile after the 
effects of liquor subside. 


Bunch of Thoughts 

Once an elderly gentleman, after attending one of our 
meetings, became extremely enthused and announced to 
his family persons that all his family ties were cut and 
thereafter he would be solely dedicated to the mission of 
Sangh ! Needless to say, after the exuberance subsided he 
relapsed into his old self-centred life without even so much 
as remembering that ‘vow of total renunciation’ ! 

The Time-Honoured Technique 

What then is the process for imprinting permanent 
samskars ? Psychologists tell us that three factors — firstly, 
constant meditation of the ideal that is to be formed into a 
samskdr; secondly, constant company of persons devoted 
to the same ideal; and finally, engaging the body in activities 
congenial to that ideal— are necessary in fashioning the 
character of a person after the ideal. But for all common 
people who have to engage themselves for most part of 
the day in personal and family affairs, earning money, 
rearing up children and so on, this formula involving all 24 
hours of the day is an impractical proposition. Even an 
all-renouncing yogi cannot remain in the state of total 
samadhi for more than three days ; his body will fall off 
after that. 

So our great builders of society have introduced a 
system for the common man embodying the essence of 
those principles of samskars. And that is, to keep apart 
a definite period of the day, in the morning, evening or 
at night, and concentrate all the powers and activities of 
his body, mind and intellect on the chosen ideal at that 
particular hour regularly and punctually and to remain in 
the company of similar-minded devotees for at least some 
period of the day. 

The Sangh too has evolved the present technique 
of shakha on the same time-honoured pattern of imparting 
samskars. In consonance with the ideal of national re- 
organisation, the process of daily samskars inspired by the 
spirit of Rashtmdevo bhava (Be a devotee to Nation-God) is 

The Technique that Succeeds— II 


carried on in the shakha. Charged v.ith that spirit, all 
the various apparently little things like games, wielding 
of lathi, singing, marching etc, get the potency of instilling 
deep samsJccirs for an organised and powerful national life. 

It is the coming together of little things in an organised 
manner that always goes to make a great thing. “Take 
care of the pence and the pounds will take care of themsehes” 
is an adage that is true to a letter in the moulding of 
great characters. Great characters do not come up as 
ready-made products in a day. They are built silently 
and steadily, and their glorious heights scaled inch by inch 
and step by step. 

How to Cure Evil? 

Bad characters too develop starting with a small lapse 
somewhere. There is the story of a young man condemned 
to the gallows for murder. To fulfil his last wish his 
mother came to meet him. But as soon as he saw his 
mother, he pounced upon her and bit off her ears. He 
was dragged away and denounced for his brutal behaviour 
even at the moment of his death. Then he exclaimed that 
she was the cause of his tragic end ! He said, “ As a young 
boy I once stole some money and brought it to my mother. 
At that time she did not pinch my ears and set me right. 
From that day onwards, that evil habit grew upon me and 
I have to suffer its dire consequences today.” 

The bad habits and tendencies that have grown upon 
us for the past several centuries cannot be washed off in a 
single day. Therefore the daily imprinting of samshdrs is 
an urgent necessity. Even the body requires to be washed 
daily. Then the mind which is far more susceptible to 
contamination requires to be purified with much more 
diligence and regularity, especially as it is continuously in 
contact with various evil tendencies which are in the air 
all around us. When Totapuri, the Advaitic Guru of 
Sri Ramakrishna, was asked why even he, a realised soul, 
was continuing all his daily routine of samsMrs, he replied 


Bunch of Thoughts 

that the mind, as long as it exists in this world, requires to 
be cleansed daily, just as a vessel used for drinking water 
needs a daily scrubbing. 

The Man-Making Process 

The Sangh has therefore evolved a course of samskars 
wherein the mind, intellect and body of an individual are 
trained so as to make him a living limb of the great 
corporate body of our society. In a human body, for 
instance, there are so many limbs and In each limb, 
millions of cells. Each cell feels its identity with the entire 
body and is ever ready to sacrifice itself for the sake of 
the health and growth of the body. In fact, it is the self- 
immolation of millions of such cells that releases the energy 
for every bodily activity. 

The training that is given every day in the shakha in a 
strictly regulated fashion imparts that spirit of identification 
and well-concerted action. That gives the individual the 
necessary incentive to rub away his angularities, to behave 
in a spirit of oneness with the rest of his brethren in 
society and fall in line with the organised and disciplined 
way of life adjusting himself to the varied outlooks of other 
minds. The persons assembling there learn to obey a 
single command. Discipline enters their blood. More 
important than the discipline of the body is the discipline 
of the mind. They learn to direct their individual emotions 
and impulses towards the great national cause. Thus the 
exemplary discipline that takes shape in the Sangh is self- 
imposed as it stems from a spirit of intense national 
dedication. Such a discipline is bound to enrich and bring 
to blossom the latent potentialities of the individual in 
harmony with the national good. It is such men, in full 
bloom of all manly virtues, imbued with the spirit of mutual 
love and co-operation and bound by the bond of self-inspired 
discipline, all ready to go into action at the same time, who 
go to build up an inexhaustible reservoir of national 

The Technique that Succeeds — II 


Our One Great Undoing 

Discipline is thus a very important factor in national 
life. Mere assemblage of people with a common goal but 
without discipline has no power of concerted action. Such 
an assemblage fails in achieving its goal. Every year 
lakhs of pilgrims flock to have the darshan of Lord Jagan- 
nath at Puri. In that rush many persons fall, break their 
limbs or get crushed under the feet of others. Such 
mishaps are quite a common occurrence. Doubtless all 
of them have a common goal— the darshan of Lord Jagan- 
nath. But as there is no order, no discipline, instead of 
Jagannath’s darshan there is only confusion and disaster. 
That is Ihe experience in all walks of life. A disorderly 
crowd of even hundreds of persons stands nowhere in 
comparison with a handful of disciplined men in the 
capacity for work. In our own history we have seen that 
the British armies could put to rout our armies several 
times their number. The obvious reason was their superior 

Indiscipline has been our one great undoing in past 
history. The Third Battle of Panipat in 1761 was a crucial 
moment for the rising Hindu Swaraj. The great Hindu 
army was headed by the veteran general Sadashivarao 
Peshwa and the army of the invaders by Ahmedshah 
Abdally. When the officers of the Hindu army sat in 
conference to decide the war strategy, Malharrao Holkar 
and some others advocated guerilla warfare to bring the 
enemy to his knees. But Sadashivarao who had won 
laurels as a matchless general in pitched battles, decided 
that a pitched battle would be more effective in smashing 
the enemy at one stroke. To this Malharrao would not 
agree; and in anger he withdrew from the war. The rest 
of the army under Sadashivarao went into battle. There 
was a critical moment when just a little help from Malhar- 
rao Holkar who was at no great distance from the scene of 
the battle could have turned the eventual disastrous defeat 
into a great victory and probably changed the whole course 


Bunch of Thought; 

of our history. But his army simply kept looking on. And 
Panipat had to witness the utter rout and ruin of the finest 
flowers of our Hindu forces. The reason was, those two 
persons could not agree to a common course of action, 
though both had the same goal of throwing out the invader.. 

Demand of the Times 

The spirit of discipline that is necessary for national 
reorganisation as visualised by the Sangh is not merely of 
the body; it is not of the police or of the military type. 
Once a friend asked me whether our organisation was of 
the type built by Vikramaditya or the one built by 
Shankaracharya. I replied that neither would serve any 
useful purpose in the present age. The military organisation 
of Vikramaditya served the limited purpose of throwing 
out the enemy for the time being and lasted for just over a 
century. But such a technique can neither unify our 
people for all time nor infuse abiding national virtues in 
them. As for the latter technique of intellectual discussions 
and moral discourses adopted by Shankaracharya, the 
intellectual honesty, the integrity that was prevalent then 
is conspicuous by its absence today. The wife of Mandana 
Mishra could sit as a judge to decide the winner in that 
famous debate between her husband and Shankaracharya. 
And she gave her judgement in favour of Shankaracharya! 
And according to the terms of the debate both Mandana 
Mishra and his wife embraced sanyds and became his ardent 

But such is not the condition at present. There are 
very few who are intellectually upright and honest enough 
to accept what they know as right and act up to it. It is 
our common experience that most of the eminent leaders 
who bitterly oppose the views of the Sangh in public 
express their complete agreement with them in private! 
We have therefore evolved this unique technique wherein 
the whole of our people are forged into a self-inspired, 
well-disciplined and nationally devoted force trained to act 

The Technique that Succeeds— II 355 

fearlessly according to the dictates of their convictions. 
Popular Misconceptions 

But there are a lot of misconceptions regarding this 
true nature of our discipline. When the people, accustomed 
as they are to see military and police type of discipline 
where there is the element of fear of punishment or lure of 
money and position, see the spirit of stern discipline that 
pervades the programmes of the Sangh and the behaviour 
of its workers, they begin to say that the Sangh is a semi- 
military body, a private army and so on. It only betrays 
their supreme ignorance, their incapacity to appreciate the 
spirit of oneness, comradeship and dedication to a mission 
which mould the behaviour of its members for self-restraint 
and self-imposed discipline. 

It is the same ignorance that makes some people ask 
us, “What is the use of your training in lathi and such 
outmoded weapons in this age of atomic missiles?” They 
forget that it is the army that has to receive training in the 
handling of weapons like atomic bombs and missiles. In 
no country, not even in America and Russia, are such things 
allowed to be handled by the common people. Even 
in those countries so far as the common people are con- 
cerned, training is imparted through elementary physical 
exercises and simple instruments. Such a training is 
necessary to instil discipline of the body and the mind 
In the people. 

There are some others— probably finding it rather 
troublesome to undergo the regular course of our organisa- 
tion!— who say that they do not desire to be bound by any 
restrictions, that these are the days of ‘individual freedom’ 
and so on. One such gentleman charged the Sangh as 
being ‘ fascist ’ because, according to him, all persons in the 
Sangh right from Kashmir to Kanyakumari whether aged 
or in their teens gave the same kind of reply to a question, 
which indicated that there was no freedom of thought 
in the Sangh! I asked him, “I say two and two makes 


Bunch of Thoughts 

four, what do you say?” “'Why, of course, four!” he 
replied. I said, “Then you are not a democrat at all! 
You have given the same reply as I have given and therefore 
you too are a fascist ! ” The simple fact that there can be 
but one correct reply to any given question did not occur to 
that gentleman. 

It is but natural that the persons in the Sangh imbued 
with the correct national perspective react spontaneously 
to the various national problems that arise from time to 
time in the same manner. To mistake it for mental 
regimentation is to call the spirit of nationalism itself as 
an instrument of regimentation ! It is the undigested modern 
ideas like ‘freedom of thought’, ‘freedom of speech’ etc., 
that are playing havoc in the minds of our young men who 
look upon freedom as licence and self-restraint as mental 
regimentation ! 

Swayamsevak, a Missionary 

The discipline nurtured in the Sangh is the spontaneous 
self-restraint of a cultured people. It is a discipline wherein 
each one feels that he has a higher duty to the nation and 
that his personal and family wants can wait. He prepares 
himself to respond to that higher call in a well-ordered, 
co-ordinated manner. It is the type of discipline where 
all will pool together their intelligence, feelings, physical 
energies and their material possessions in the greater cause 
of national welfare. 

It is this spirit of spontaneous and willing self-restraint 
and self-sacrifice that marks out a person who undergoes 
training in the shakha. He is called a * swayamsevak’. 
A swayamsevak is not a mere volunteer— as is ordinarily 
understood these days— who moves about in uniform on 
certain public occasions and participates in physical 
demonstrations. No, he is not a passive entity simply 
carrying out some manual work free of charge at the 
bidding of others. The swayamsevak is a missionary with a 
national vision. Intensely aware that he is to work out 

The Technique that Succeeds— II 


the great plan of organising a nation torn asunder for the 
past thousand years with thousand and one considerations, 
he resolves to prepare himself for that historic role. He 
learns to harmonise and direct his natural impulses, 
emotions and tendencies so as to become an effective 
instrument for the task of national reconstruction. He effaces 
from his mind all ideas of selfish gains, of pelf and power, of 
name and fame, while he serves the nation. 

The Brooding Spirit 

This spirit is manifest in all the various aspects of the 
Sangh technique. The swayamsevalcs who participate in 
the various training camps and conferences, however poor 
the} 7 may be, meet from their own pockets all the expenses. 
They pay the camp fees, purchase their uniform, spend for 
their to and fro charges— everything inspired with a spirit of 
self-reliance and self-sacrifice. 

The ancient tradition of G umdakahind that the Sangh 
has followed is also in keeping with this spirit. Once a 
year on t N e auspicious Gum Poomimd day, every swayam- 
sev&k worships the sacred Guru, the Bhagawa Dhwaj, and 
offers his t lahshina (offering of money). The system of 
fund collection or monthly and yearly subscription has no 
place in the Sangh. The offerings are done in a spirit of 
worship. The swayamsevaks do not even desire their 
names and offerings to be made public. A swayamsevak 
does not in fact consider it a sacrifice, but a natural duty 
for which he has no right to expect anything in return, not 
even name or fame. They are trained in the spirit of the 
saying of Tukaram : 


(Now 1 exist only for the service of others). The words of an 
inspired poet — 

TO TOST 3PTT Tf f%*T TO * t| 

(May your glory , 0 Mother , remain immortal; it matters little 


Bunch of Thoughts 

if we survive for a few days more or not) always stir the soul 
of a sawayamsevak. 

But unfortunately, the general atmosphere in out- 
country today presents a striking contrast. The spirit 
of e cashing one’s sacrifices % of demanding something in 
return for one’s services is raging everywhere. The 
craving for name and fame is seen even in the worship of 
God. We see stones and tables in temples displaying the 
names of the donors. Once in my travels a Swami was 
with me. I found a name inscribed on his vessel. The 
name was neither his nor of the Ashram to which he be- 
longed. When I asked him the reason, the Swami explain- 
ed that it was the name of the person who had gifted a 
large number of such utensils to the Asnrama! Can we call 
this a dan ? Any offering made with the object of procur- 
ing something in return— even a name— is not an offering 
but a bargain. In the Sangh, such a mercenary attitude 
is never allowed to develop. We deem the offering made 
with real devotion as the noblest and highest, just as Jesus 
considered the poor old woman’s small coin a nobler offer- 
ing than the treasures donated to the Temple by persons 
rolling in wealth. 

Foundation for Success 

The various systems and conventions evolved in the Sangh 
are all inspired with that spirit of self-offering. And the 
one-hour shakha is the fountain-head of that spirit. 

Once an elderly lady was doing the various household 
works with her left hand only. I asked her the reason. She 
said that she had offered the right hand to God for one 
year and that it would be used only for His worship. 
Though a simple vow, how beautifully it symbolises the 
spirit of devotion to God amidst all the various distracting 
activities of the day! Verily that is the spirit behind the 
man-making process of the shakha involving ‘one-hour offering’ 
that moulds the men who participate in that process for 
dedicated efforts all through their life. 

The Technique that Succeeds— II 


Often people wonder whether this small one-hour 
programme wall be able to bring about the magnificent and 
mighty transformation of society that the Sangh has 
conceived of. It has been the unfailing experience that 
people follow living examples and not dry precepts. And 
the one-hour training moulds such living images of national 
character as radiate an irresistible power of drawing people 
to their path. 

There is an illuminating incident in the life of Sri 
Ramakrishna. Once a lady brought her child to him and 
requested him to cure the child of its inordinate infatuation 
for sweets as it was telling upon its health. Sri Ramakrishna 
asked her to come after a week. She came. But he 
again asked her to come a few days later. When she 
again came Sri Ramakrishna called the child near him 
and said, “Dear child, it is not good to eat too much of 
sweets. Give it up.” The child instantly promised to do 
so. From that day onwards the child gave up sweets. The 
disciples who had observed this asked Sri Ramakrishna, 
“Sir, why did you not tell the child not to eat sweets on 
the very first day, but instead made that lady to come 
here thrice all the way?” Sri Ramakrishna replied, “Well, 
I had myself a weakness for sweets! Then how could I 
advise the child to give up that weakness? Even if I had 
advised, my words would have failed to impress the child. 
So I asked the lady to come again. But during that period 
I could not give any thought to it. So I had to ask her 
to come once again. After that I gave up attachment to 
sweets altogether and so I felt myself competent to advise 
the child.” 

There is also another fact of human experience that 
all the mighty manifestations of power and endeavour are 
invariably made up of countless small little efforts. 

One of our friends narrated his experience after returning 
from a pilgrimage. He had also visited the tomb of a 
Muslim peer. The moulvi there would ask the visitors to 
lift a big stone lying nearby. After they tried and failed. 


Bunch of Thoughts 

he would ask all of them to apply their hands to the stone 
and command them to lift it up with the cry ‘Peer Sahib 
ki jai.’ And lo, the stone would go up ! Thai was taken to 
be a miracle of that peer. After listening to that ‘miracle’, 
I called a few swayamsevaks and asked them to apply a 
finger each to a stone bigger than that stone. Then i asked 
them to shout ‘Jai’ and lift. And what a surprise, the 
stone rose to a greater height than that ‘peer stone’ ! And 
the ‘miraculous power’ of the Peer Sahib lay exposed ! 
The secret of that ‘power’ lay in the simultaneous and 
co-ordinated application of small bits of effort and the 
shouting of ‘Jai’ was only an aid. And so can millions 
of men, offering one hour a day in a spirit of dedicated 
and disciplined action, move mountains and work miracles 
in our national life. 

Nucleus for Integration 

Here a question arises whether it is practicable to bring 
all the crores and crores of our people on fc sanghasthaiT ? 
(shakha-ground) and make them go through the day-to-day 
activities of the shakha. Further, the Sangh is restricted 
to men only, debarring half of the society, i. e., women, from 
the daily shakha. Then there is the substantial section 
of old men and children and many others too who, for 
various unavoidable reasons, are unable to go through the 
regular course of shakha training. How then are we going 
to succeed in reorganising the whole society through this 
day-to-day man-moulding process? 

It is to cover this paramount aspect of work that, 
apart from the one-hour shakha, the swayamsevaks meet 
our other brethren in society and share in their joys and 
sorrows and inspire confidence in their hearts by their 
sterling character, by their spirit of all-embracing love and 
disciplined and dedicated service. The men and women, 
the young and old, in the homes of swayamsevaks and their 
sympathisers and friends become charged with the spirit of 
the Sangh. The shakha becomes the symbol and the 

The Technique that Succeeds — II 


spearhead of the collective love and will of the people of 
that area. Thus steadily and silently, these day-to-day 
and heart-to-heart contacts during the rest of the day enve- 
lop all sections of people— even those who do not actually 
partake of the training in shakha— in unbreakable bonds oF 
mutual love and devotion to the national cause. 

Ganga Merging in Ocean 

Thus with infinite patience and persuasion the swayam- 
sevaks reach and touch each and every heart, in hamlet 
and in city. Everywhere they carry the same ennobling: 
atmosphere of national oneness. Dissensions born out. 
of apparent differences of language, province, food and 
dress vanish in their radiating presence. Even in villages, 
and far off forest abodes they speak to them in the language 
they understand. They narrate the stories of Rama and 
Krishna and the examples of our great saints and heroes, en- 
grave the complete picture of our motherland and its sanc- 
tity in their minds by reference to the places of pilgrimage 
spread all over the land and make them conscious of a wide 
national brotherhood through religious and social functions 
and thus convert them into an inexhaustible source of national 

Swayamsevaks also meet at the taluk, district, provin- 
cial and ai -Bharat levels. Training camps are organised 
which arc practical processes of national integration. Fired 
with the vision and trained in the technique the swayam- 
sevaks carry forward the torch of this Rashtra Dharma to 
every nook and corner of the land. And looking at such 
lives the people in general too feel inspired to suffer and 
sacrifice in the cause of the nation. Whether in affluence 
or in adversity the people are drawn spontaneously into 
following in their footsteps. The latent energies of a whole 
people are thus released for national reconstruction. And 
the dream of a resurgent and reorganised national life rises 
to life. 

The various spheres of national life will then become- 


Bunch of Thoughts 

self-generating centres for continuing the tradition set up 
by the swayamsevaks. The process of samskars will continue 
to mould generation after generation and thus serve as the 
perennial life-spring for national reorganisation and resurgence. 
Thus the process that the Sangh has set in motion in our 
national life is eternal and all-absorbing. Having realised the 
dream of a natural state of organised national life —each one 
of its institutions and traditions consciously and diligently 
watering the living seeds of national samskars— the Sangh 
will have no need to retain its separate institutional name 
.and form. The Sangh will then merge in the nation like 
the Ganga in the ocean and live as the moving national 
.spirit for all time t o come. 

XIX The Technique that Succeeds 
3. efocacy 

Moulding lion-hearted men— For spontaneous unity , 
self-restraint, self-sacrifice — Technique that suits— Role 
of elders. 

o-j the technique? 

T HE history of the growth and the beneficial effects of 
the work of the Sangh over the past four decades has 
amply borne out the practicability of the vision of its great 
founder. The technique that he evolved has proved its 
merit to the hilt. It is now established and accepted even 
by those who do not belong to the Sangh that this is a 
technique which succeeds. 

The Potency of the Sacred Dust 

Once a big Army officer met me in Punjab. He 
asked, “ What is the special training that is given in the 
Sangh?” I said, “Only playing and singing.” He 
replied, “How can it be? There must be something more 
than that. Because, personally I know of instances in 
Punjab during those terrible days of Partition where the 
Sangh swayamsevaks excelled even our trained military 
men in heroism and sacrifice. I also know that many 
of them have even laid down their lives cheerfully while- 



Bunch of Thoughts 

protecting our people. So I would like to know the special 
training which could make them such heroes.” I explained 
to him the simple programme of our shakha and said, 
“‘Kabaddi’ sums up our whole training.” Hearing my 
reply he stared at me with an unbelieving look. 

That is the potency of the sacred dust of our sanghasihan 
where the children of our great motherland come and 
play together, sing and pray together for the glory of h'.eir 
divine mother, Bharat Mata. It is the same spirit as the 
one that made the Duke of Wellington utter that famous 
sentence — 44 The Battle cf Waterloo was won on the play- 
grounds of Eton and Harrow.” 

"The Matchless Technique 

Today, especially, when forces of fission are trying to 
tear our nation to pieces, the Sangha-shakha alone is giving 
the clarion call to ah people to come and drink al its 
living springs of abiding national unity. Even in the 
■early days cf the Sangh, when our revered founder was 
alive, there was an incident which indicated the potency 
of the Sangh technique. There was a Sangh camp in 
Wardha in 1934 where over one thousand swayumsevaks 
were pui up in barracks and tents. Just ncaiby was 
Gandhiji's ashram. Seeing the camp humming with the 
activities of several hundreds of young men, he desired to 
visit it. Accordingly, our Wardha District Sangha- 
chaiak, who was formerly Secretary of the Provincial 
Congress Committee, welcomed Gandhiji to the camp. 
Gandhiji came and saw all the arrangements for residence, 
mess, etc., of the camp. Then he enquired, “How many 
Harijans are here?” Our Sanghachaiak replied; “ l do 
not know, for I have not enquired.” “You can enquire 
at least now and tell me.” “That I cannot do. As far 
as we are concerned they are all Hindus and that is 
sufficient for us.” “Then shall I ask?” “That is left to 
you”, replied our Sanghachaiak. After making persistent 
enquiries directly with the swayamsevaks Gandhiji came 

The Technique that Succeeds— III 


to know that there were persons from all castes, including- 
Harijans, carrying on all the camp programmes together, 
right from eating to playing, in a spirit of joy and harmony, 
without even being conscious of their castes. He was simply 
amazed. After that Doctorji met Mahatmaji and explained 
to him how the Sangh was succeeding in achieving unity' 
by its technique of stressing the inherent oneness and 
ignoring superficial differences. 

Successful on Al! Scores 

Several have been the occasions when the spirit of 
discipline and dedication of the swayamsevaks was put on 
trial and the man-moulding process of the shakha tested 
again and again. And after every such ordeal the mettle 
of the swayamsevaks has shone all the more bright. In 
1948, when Government had clamped a ban on the Sangh 
ignoring all canons of justice, the Sangh was forced to' 
launch a countrywide movement in vindication of justice 
and fairplay in national life. In spite of the all out 
measures of the Government to suppress the movement, its 
complete success only proved the matchless potency of the 
technique of the Sangh in moulding men with a spirit of 
unbounded sacrifice, heroism and discipline in the national 

The other techniques that we see all around us today* 
no doubt, make a loud noise. But what exactly will there 
be inside is a point in question. A drum doubtless makes a 
big noise, but it is all hollow inside! The loud trumpeting 
and beating of drums by others will not therefore affect the 
workers of the Sangh in the least. The Sangh has a 
method that has proved its efficacy on all scores in realising 
the dream of a resurgent and reorganised national life. 

The Method that Suits 

There is the instance of a very notable personality,, 
great but not famous. As we know, not all great men 
are famous and not all famous men are great! Once an 


Bunch of Thoughts 

European gentleman said to him, “What a queer type of 
dress you Hindus wear! You wear dhoti; and when you 
have to fight, you will get entangled in it and fall. ” That 
great man sharply replied, “Who told you that we are 
always on the look-out for a fight? We are cultured human 
beings. We think of the peace of the world. Om shantih, 
, shantih , shantih — that is our motto. We behave and dress 
accordingly. You have no peace of mind and are always 
with daggers drawn at each other. And so you dress as 
though you are on a battle-field all the time. We are 
fearless, peaceful and therefore dress ourselves accordingly. 
Only when we are challenged, we put on the warrior dress.” 
What a fitting answer it was! 

Similar is our method, eminently suited for the parti- 
cular goal that we have chosen. Often, the simple rugged 
appearance of our daily shakha baffles the keenest of 
intellects and makes them doubt whether it can take us to 
such a sublime goal. But suppose a gardener wants to grow 
mango fruits. Does he place the seed in a pot of honey 
scented with perfume in order that it may give rise to more 
delicious fruits? Will he not, on the other hand, plant 
it in the soil mixed with manure? It is a matter of 
experience that in the process of imparting samskars 
of strength and character a rugged exterior is a sheer 

Role of Elders 

Looking at the external form of our daily programmes 
in the shakha there is a misconception, especially among 
our elderly generation, that all this daily routine of 
playing, physical exercises, singing, prayer etc., are meant 
only for the boys and youths and that the role of elders 
is only as sympathisers, blessing and supporting the 
youngsters. That would be totally missing the very spirit 
of our organisation. When we say, this is a work of 
reorganising society, it implies the present society. And by 
‘present society’ we mean those who arc the elders — the 

The Technique that Succeeds— III 


grihasthas— in society. Nobody will say that children are 
the present society. Suppose some naked kiddies are 
playing by the roadside in a town. Will anybody who 
sees them say that the people in that town go about naked 
always playing on the roadside? Children are after all the 
generation of tomorrow. So, the responsibility of organising 
our society lies squarely on the shoulders of the present 
generation, i. e., the elders. As such, it is they who have 
to take the lead in actively working for this great mission 
of national reorganisation. 

When this point is put forth, usually two reasons are 
advanced by the elders to plead their inability. Firstly, 
insufficiency of the time at their disposal. But is it not a 
fact that it is the busy man with capacities who can find 
time to take up extra activity in the public field also ? 
He alone is capable of adjusting his other works and keeping 
apart some time for it once he feels it his essential duty.. 
It is only an idle man who says that he finds no time. 
Though this appears a bit paradoxical, nevertheless this 
is the truth. 

Secondly, there is a feeling that being respectable 
elders, it would not be befitting them to move about and 
take part in physical programmes with half-pants on just 
like boys. They feel it below their dignity. But is it a 
right attitude? If it is a fact that we do possess prestige 
in society, does it reside in our inherent worth or in the 
external dress? If we imagine that it is due to our outer 
dress, then its entire credit must go to a tailor or a washerman ! 
On the other hand, if we have no real worth or prestige 
at all, then the outer get-up can help little to make up 
that inner deficiency! 

There is a very important view-point which we should 
bear in mind in this regard. It is said in the Bhagavad 
Gita — 

(As the great ones behave , so do the rest of the people.) When 


Bunch of Thoughts 

the elders with real worth and prestige in society take to a 
particular mode of behaviour to suit a noble ideal, the same 
will become popular and respectable in the eyes of others 
also. In fact, by that, they will be only adding to their 
prestige. For instance, when Mahatma Gandhi and Pandit 
Malaviyaji had gone to England to participate in the 
R. T. C., they were dressed in our own swadeshi style. 
However, their prestige did not suffer on that account. 
On the other hand, people’s respect for them increased. 

A special responsibility has devolved today upon the 
present elderly generation to protect the budding young 
generation from the current atmosphere breeding 
poisonous germs of dissension and dissipation so that it may 
flower into a noble and virile manhood capable of making 
our nation rise to its natural heights of greatness and glory. 
For that purpose they have to set an example in their daily 
life by becoming the living instruments of the mission of 
national reorganisation that the Sangh has been successfully 
pursuing all these years. 

The Happy Augury 

Once Sister Nivedita, the chosen disciple of Swami 
Yivekananda, said, “If only Hindus collectively pray daily 
for ten minutes in the morning and in the evening, they 
will become an invincible society.” The daily shakha of 
the Rashtriya Swayamsevak Sangh augurs the realisation of 
the passionate dream of that dedicated soul. 

May we all rise in response to the supreme call of 
action, in the form of shakha— of steady, silent, perseverant 
and day-to-day rebuilding of a unified country-wide 
brotherhood, disciplined and dedicated at the feet of our 
sacred nation. 

XX Character— Personal and National 

Our cultural speciality: personal character — Purity of 
means — Personal laxity, a national danger — Tragedy 
of passive * goodness’ — National character , the life- 
breath — Verdict of history — Devotion is not bargain- 
ing— Power of devotion — When character blooms. 

I N our national tradition character has always occupied 
the place of foremost importance. Character has two 
facets : the or-e which is personal, and the other which 
manifests itself in our relationship with society. Both these 
aspects of our character should be pure and unsullied. But 
these days we often hear people saying that if a man is 
working well in the public field, why should we look at his 
personal conduct? Maybe he is addicted to a number of 
vices, but when he is doing good to the people why should 
we pry into his private life ? 

Our Concept 

Hower, our culture has always held high the purity 
of personal character. We have never called a person 
a philosopher who is selfish or given to various vices 
like wine, woman and gold. For us, the philosopher 
is more than all a man of absolute purity and austerity 
of character. Right from the ancient seers down to the 
great personalities of modern times, all those whom we 



Bunch of Thoughts 

consider as standard-bearers of our philosophy and culture 
have been wholly pure— their thought, word and deed all 
in tune with the highest truths. Such men alone have 
been the real glowing symbols of our national heritage. 
But such is not the example set up by workers in the public 
field these days. There is a general feeling that if a person 
is generous in giving donations or delivers fine speeches 
or has gone to jail a number of times for a public cause 
then his private conduct, howsoever abhorrent, may be 

Purity of 4 Means’ 

However, our culture says the 4 means ’—the individual— 
for achieving the ‘ideal’ — the social good— must also 
be chaste and holy. Many times we hear people saying 
that the end justifies the means. Most of the modem 
ideas and ideologies which seem to be catching the 
imagination of the people today belong to this category. 
It means that the individual— the ‘means’ for bringing 
about any social change— is relegated to the background. 
Therefore we see the degeneration of man going on at a 
terrific pace all over the world, having thrown to winds 
all considerations of the human element in pursuit of an 
end ordained mostly by politicians. But, the command 
of our culture is different. We revere a Rama and a 
Shivaji as much for their glorious national achievements 
as for their pure, unimpeachable personal character. The 
view that some little failing in personal character needs 
to be ignored or even justified, provided he w'orks all right 
in the public field, is against our grain. 

It is, however, true that when choice became inevitable 
between two evils, we have tolerated— but not justified— 
some failings in personal character when it did not come 
in the way of social interest. 

Bad means can never yield good results in the long 
run. If for sometime bad means appears to give good 
results, it is only temporary. It is like trying to warm 

Character— Personal and National 


ourselves by sitting amidst fire when caught in a hailstorm. 
The warmth will soon result in our total reduction to 
ashes. We are all no doubt aware of how electioneering is 
carried on by various persons and parties in our country 
today. There is an instance of the 1937 elections. I 
asked a certain Congress candidate why he was stooping 
to low tactics. He replied, “Well, evil has to be met with 
evil. 5 ’ I asked him, “Can you make coal-tar white by 
adding charcoal?'’ and added, “If this logic is pursued, 
a time will come when in this land of ours there will 
not be a single individual who will choose to be good 
and honest. Even supposing we are to suffer for sometime 
should we not fight our way through all those evils?” 
Today, things have come to such a pass that it is only 
those as have mastered more and more of those evil tactics 
who rise higher in power and position. As such the 
importance of the character of the individual — the purity 
of the means— can never be over-emphasised. 

A Potential Danger 

On the national plane too, if a person is loose in 
character and given to vices, he can be a source of danger 
to the nation. Our nation is surrounded by various other 
nations and it is matter of history that no two nations 
are either permanently friendly or permanently hostile 
to each other. The relationships go on changing. Each 
country is guided by its own self-interest and does 
not hesitate to stoop to any tactics to achieve its ends. 
So they are all in a way ‘potential enemies’ to our country. 
It is all right that, while speaking and moving among 
others, we cherish sentiments of friendship, world peace 
and world fraternity and even strive for them. But the 
statesmen who guide the destinies of the country must 
always keep in view this hard reality of the world 
which can be ignored only at our peril. 

These ‘potential’ enemies or even the open enemies 
who surround our nation will certainly try to exploit 


Bunch of Thoughts 

our weaknesses to their advantage. There is that well- 
known incident of the First World War. At one stage 
it was found that Germans used to get the clue to the 
plans which the war-lords of the ‘Allies’ used to discuss 
and decide upon. Before they were pur into action, the 
enemy forestalled them and made all their plans a mockery. 
For a long time it went on like this. Only when special 
officers were deputed to trace the leakage, it was discovered 
that in the camp of the important generals there was 
a woman spy, Mata Hari by name. To those lustful 
persons she appeared charming. She was also well-versed 
in singing, dancing and ail such enticing arts. She allured 
those generals and wormed herself into their hearts. She 
stayed with them in their tents. They had such implicit 
faith in her that they freely discussed their plans in her 
presence. But she, on her part, was regularly giving 
out those plans to the other side. It was only after she 
w 7 as traced and caught that victory could be achieved. If 
those generals had been persons of upright character and 
considered the whole of womanhood as a manifestation 
of the Divine Mother, as every Hindu is expected to 
consider, they could have avoided so much of disservice 
and disaster to their countries. 

Story with a Moral 

Some have a weakness for flattery. If anyone show- 
ers praise upon them, they become elated and inflated and 
will be prepared to do anything that is desired of them. 
One can resist many things but not flattery. It is easier 
to digest the deadliest of poisons than to digest praise and 
honour. As the story goes, Bhagawan Shankara drank 
the deadly poison for the protection of all and remained 
unaffected. But even he fell a prey to the praises of 
Bhasmasura and invited troubles to himself! Praise puffs 
up a man like an inflated football, always being kicked 
about from one side to the other. Anybody may come, 
just praise him in all superlatives, get his own self-interest 

Character— Personal and National 


fulfilled and go away leaving the man disillusioned or 
probably net ! 

There is an old story carrying this moral. Once 
a crow with a piece of meat in its beak von: sitting on 
a tree. Seeing the crow, a fox sat down under the tree 
and looking up at toe crow began praising. “What a 
charming colour ycu have, sister! It is t .e same shy2i. t a 
vcrrr.a as tnat of Lord Krishna. And the las: time I heard 
you sing, oh, even the Oandharvas would : a\ e envied 
you ! Kcw fortunate I would be to ge: another chance of 
listening to your divine music!” Tits crow began to rock 
to and fro in great elation and thought. “ AU right, let 
me oblige this fellow.” Ar.J as it opened its beak the 
piece of meat fell down. Toe fox snatched it readily and 
went its way s vying, “X lave r-o love fer year music 
any more:” 

This weakness for flattery is there in many of our 
great personal i ties to da; . And mere are many cur. ring 
men in re world who make use of this subtle mswumem 
of praise. W ben tie; say, “What a peace-loving, non- 
violent and generous man you are! Yc-u are o :e 01 the 
greatest inter national figures in the world” and so on, our 
leaders are swept off tr-eir feet and grant whatever they 
ask for, whether it be canal-water, money, material or our 
army men as cannon-fodder in conflicts all over the world. 

Alert at Every Step 

If therefore we are to be of service to tite nation under 
all circumstances, ws have to set our face sternly against 
these failings and develop a pure personal character. 
Especial Iv when a worker m the public field moves about 
among the people the public eye becomes nvetted upon 
him. ~ Even if he slips a bit, it is marked out and the 
people will ejaculate, “Oh! What a fall!” They never- 
theless overlook far more serious lapses on the part of 
other common men. When we wear a coloured shirt it 
makes very little difference in appearance whether we wear 


Bunch of Thoughts 

it for a day or for a fortnight. But, on a clean white 
cloth even a drop of water leaves its mark for a time. 
So the purer we aspire to become, the more the vigilance 
we have to exercise over each moment of our life. We 
have to alert ourselves at every step as though the whole 
of society outside is keenly eyeing us only to peck at and 
expose our failings. 

Enough of 4 Gentlemanliness 9 

Then we come to the national aspect. 

We see around us a number of persons with good 
personal character. Maybe they have remained good 
and harmless merely because they have had no chance or 
daring to take to evil ways! It is no use having such 
negative, inactive, so-called goodness and gentlemanliness. 
Doctorji used to say humorously of such persons, “See, 

what a thorough gentleman Sriman is ! He goes 

to the office punctually, returns home in the evening, 
chats with his wife and children, eats and sleeps. He has 
never once tried to interfere in others’ matters. Although 
he has been residing here for over twenty-five years, he 
does not even know who his neighbours are nor do they 
know much about him. Rarely do we come across such a 
good, harmless, unassuming gentleman!” Doctorji would 
then chastise that so-called ‘ gentlemanliness ' that made 
the individual impervious to the joys and sorrows of 
his neighbours, and submit meekly to the insults and 
humiliations done to his society. It was this cursed 
mentality, he used to say, that lay at the root of all our 
national ills. 

Even in the past there had been quite a number of 
pious and well-meaning persons in our land. In spite of 
that, we have had to face disasters continuously over the 
last thousand years. Some have even gone to the length 
of asserting that it was this too much of personal goodness 
that landed our nation in troubles. But it is not a correct 
reading of history. The real reason was that we lacked in 

Character— Personal -\nd National 


national character— the essential counterpart of personal 
character. We are not mere solitary individuals but are 
invisible parts of the whole society. In that relationship 
also we should express and uphold purity of character. If 
this aspect is ignored, mere piety and goodness of the 
individual will be o; little avail in the cause of the nation. 
Not merely that. If society does not survive, the indi- 
vidual goodness and character also will be trampled under 
the feet of barbaric aggressors. That is what has happened 
in our past history. 

Lurid Examples 

To give a glaring example, the Raja Kama of Gujarat 
had a Prime Minister who was a great scholar of Vedas 
and also well-versed in various arts and sciences. Once 
the King, in a moment of weakness, abducted the wife of 
one of his sardars. At this the Prime Minister was beside 
himself with rage and took a vow to punish the King for 
that sin. He felt that all his powers of piety and religious 
learning were challenged. What was the course he adopt- 
ed to fulfil his vow? He knew that Muslim armies were 
poised on the northern border of Gujarat. Prior to that, 
they had even made several abortive attempts to over- 
run and subjugate Gujarat. The Prime Minister directly 
went to the Muslim Sultan in Delhi and soughi his help to 
punish his King for the sin he had committed. The enemy 
was only too glad to snatch that golden oportunity. 
Equipped with the valuable information given out by the 
Prime Minister, who knew all the secrets of the defences 
of his kingdom, the enemy marched on Gujarat. And the 
powerful Hindu outpost of Karnavati, which had so far 
effectively checked the Muslim expansion into the South 
fell. Thereafter, not only Gujarat but the whole of South 
lay prostrate at the feet of Muslim marauders. What did 
the Prime Minister gain after all ? Doubtless, the King 
was killed, but along with him thousands of the Prime 
Minister’s own kith and kin were put to the sword. 


Bunch of Thoughts 

Countless women were molested before his very eyes, 
temples razed to the ground a r.d his own residence where he 
used to recite Vedas and worship God turned into a 
slaughter-house of cows, in addhlon to the slavery of a vast 
portion of our motherland for centuries tc come ! 

We see that, on the one hand, the King was loose- 
in his personal character bur strong in the national aspect 
and, on the other hand, the Prime Minister was personally 
full of peity. of God-fearing nature and all that, but devoid 
of national character wTic.i enables a man to judge the 
ultimate well-being of the nation as a whole and urges 
him to sacrifice his all including his personal notions 
of righteousness at the altar- of his nation’s well-being. 
Thus both the King and the Prime Minister became 
responsible fcr such a great calamity to a cause which both 
of them cherished. 

In fact, the perverted notion of personal character and 
dkarma exhibited by that Prime Minister is not a solicary 
instance in our history. It is sufficiently deep-rooted as to 
produce a whole race of traitors all down these centuries. 
It was the ‘devout’ worshippers of Ishwara who guided 
and aided the Mohammed of Ghazni, who had set out with 
the declared objective of desecrating Somnath. Jayasingh, 
the famous sardar of Aurangazeb, who came to destroy 
Shivaji, too, was a man of learning, an ardent worshipper 
of God and endowed with many a remarkable quality of 
head and heart. But in vain did Shivaji appeal to him in 
the name of sioadech and svxidltarma and call upon him to 
lead the patriotic forces against the cruel foreigner instead 
of remaining his slave. But Jayasingn was quite 
contented with his ‘ devotion to God ’ and his oath of 
‘loyalty to the Emperor’. What a dangerous perversion 
of the concept of devotion to God and of one’s sense of 
personal integrity and loyalty ! It is clear that only when 
the twin aspects of character are manifest that both the 
individual and the society progress and prosper. They 
are like the two faces of a coin — one face having the 

Character— Personal and National 


imprint of national insignia and the other carrying its value. 
Erasion of any one face will render it useless. 

The National Aspect 

It is essential, therefore, that personal goodness and 
purity of character must be made active and dynamic in 
the national cause. It must express itself in the form of 
complete dedication to the nation that does not expect 
anything in return, be it name or fame or any gain what- 
soever. We should not worry whether the people whom 
we serve praise us or not. In fact, it would be better for 
us if they do not. Because we are then free from the 
bondage of public praise which may tie us down to an 
undesirable course. We look upon our nation as our 
Chosen Deity. Our dedication, our offering of all that we 
have, should be in a spirit of worshipping the Nation-God. 
Then how can we ask for anything in return? 

Today, this spirit of unreserved sacrifice and dedication 
has all but disappeared. If persons go to serve in the 
public field they want something in return ; if not money, a 
name, a jaikar or at least a photograph in some paper. 
Once an eminent leader of our country, always accustomed 
to receiving big ovations, went to a place. He was shocked 
to see no one present there to receive him. There were no 
slogans, no garlands and no photographs. He felt insulted 
and actually went back at once ! This is a polished way 
of selfish behaviour. Other practical and paying ways 
are also being practised! If in the name of the nation 
a person serves himself, then it is not rdshtra-bhakti but 
swartha-bhakti. For such a person service of the people is 
only a mask to further his own personal glory. 

These days even worship of God is carried on in the 
same fashion by many. They pray putrdn dehi dfoanam deM 
— ‘ Oh, God! Give me sons, give me wealth’— and so on. 
If there is a demand for something, then it is not worship, 
t is carrying on mere business. All our scriptures and 
holy men have derided that ignoble attitude. Worship 


Bunch of Thoughts 

is for the sake of worship, for the very joy of it. If at all 
we pray for anything, it is for a greater capacity and greater 
worthiness to worship, greater strength to pursue the path 
of service and sacrifice. 

There is the instance of Yudhishthira in Mahabharata. 
When the Pandavas along with Draupadi were roaming 
about in the forests, Draupadi observed Yudhishthira 
constantly repeating the name of God. Being keenly 
aware of their woeful condition she asked bitterly, “Why 
do you always take the name of God? Even from your 
childhood you have been devoted to Him. You have 
performed so many yagnas and all the duties enjoined 
by the sMstras. But till now, how has God responded 
to you? You have been even deprived of your rightful 
throne and you are now made to wander about from place 
to place, always under the shadow of danger. Are you 
not tired of repeating His name even now?” Yudhishthira 
gently replied, “Look at those Himalayas! How peaceful 
and majestic! Do we not love it? Is it because we 
expect anything from it? We love it because of its solemn 
grandeur, its serenity and purity. So is God, but infinitely 
more grand. In the presence of such sublime grandeur 
I have nothing to ask, except to enjoy its bliss and love it 
all the more.” 

Power of Devotion 

Devotion is not business. It is sheer self-surrender. 
It is all one-way traffic; we only give. It is only persons 
of such absolute dedication who can raise the nation to 
glorious heights from amidst a heap of ruins. 

The inspiring example of Khando Ballal is before 
us. After Sambhaji ascended the throne, because of some 
past prejudices, he put to death Khando Ballal’s father 
who was one of the Ashta Pradhans of Shivaji. Khando 
Ballal was at that time a proud, heroic young man. But he 
gulped down that agony and insult silently. And again 
when Sambhaji, who was addicted to women and wine, cast 

Character — Personal and National 

37 9 

his evil eyes on his sister, he allowed her to end her life to 
save her chastity, but he himself never forsook his loyalty 
to Sambhaji. For, he knew that Sambhaji, with all his 
personal vices, was then the unifying symbol of the resurgent 
Hindu Swaraj around which all Hindu forces were trying 
to rally. Later, when Sambhaji was captured by Aurangzeb, 
it was Khando Ballal who risked his life in a hazardous 
attempt to free him. True to his spirit of dedication to a 
cause, Rajaram became his point of loyalty after the end 
of Sambhaji. Once again we see him casting the life of his 
own son in mortal peril and giving away all his property 
in a successful bid to free Rajaram, who lay besieged in 
Jinji fort. Ultimately be sacrificed his life as the final 
offering in the cause of swaraj. What a glorious and 
unreserved self-immolation ! 

It is as a result of such sacrifices, not merely of one’s 
life but all that one holds near and dear including one’s 
ego, that the entire course of history changes. Aurangzeb, 
who had come down to the South with an army of five 
lakhs after Shivaji’s passing away to put out the smouldering 
embers of the spirit of swaraj , was himself enveloped in 
the flames that blazed forth from the sacrificial pyres of 
such heroic souls as Khando Ballal and had to enter his 
grave in the South itself. 

When Character Blooms 

Such is real national character. Let us develop it in 
our lives by constant endeavour. With our hearts overflowing 
with pure love for the whole society, with no trace of 
selfishness or expectation for our self, let us serve our 
nation. And may the lotus of our character blossom in 
the bright rays of pure and sacred national devotion. 

Let us aspire and strive for such an unwavering and 
unreserved spirit of devotion— a devotion which rises 
above the ordinary plane of intellect and ego and enters 
into the very marrows of our being. Let that deep, 
serene and perennial flow of pure devotion permeate 


Bunch of Thoughts 

the whole of our being. All great lives beckon us to this 
one direction —the direction of single-minded dedication. 
Chaitanya Mahaprabhu was a scholar of unchallenged 
eminence. He had defeated all his great contemporaries 
in discussions on all the varied spiritual subjects. But 
with all that brilliance of intellect and vastness of learning, 
he later on gave up all discussions and arguments, and 
to those who came to discuss he would only say in words 
charged with devotion — Bari bol, Bari bol. The thrill of 
devotion in those words would carr}' away the listener in 
its current and make him realise the vanity of dry discussions 
and the grandeur of devotion. 

Such a person of intense devotion develops extra- 
ordinary powers for achieving his goal. Even in our daily 
life do we not see that an ordinary workman works best 
when he loves and adores his work, an artist is at his best 
when he forgets himself in drawing the picture after his 
own heart ? Let us try to develop such a state of perfect 
concentration in the path of national devotion and make 
our lives living examples of sterling character in all its 

XXI Be Men with Capital 4 M’ 

Be foundation stones — Ideal of service — Self-reliance; 
glowing examples — Curse of careerism — Choosing the 
right ideal — Avoid two extremes — Serve nation— Shake 
off inferiority complex , cheap imitations — Secret of 
world respect ; our past heroes — Past tradition — What 
Mother wants. 

O NCE, while I was conversing with a great Sadhu,, the 
subject of frequent student-strikes came up. The 
Sadhu remarked, “That is the bitter fruit of dinning into 
the ears of the students by our leaders that they are the 
pillars of the nation, the leaders of tomorrow aud so on. 
This, coupled with their natural immaturity, has made 
them swollen-headed. The right attitude to be inculcated 
in the young minds is of selfless service, where ego has no 
chance to raise its ugly head. Calling them ‘pillars’, ‘the 
future leaders ’ and all that has only roused their ego which 
makes them rise in revolt and indulge in strikes and violence 
at the slightest touch of injustice or insult, imaginary or 

Listening to those wise words of the Sadhu, I remem- 
bered an incident in the life of Sri Ramakrishna. Once 
some of his disciples were talking about helping the poor, 
showing compassion to them and so on. Sri Ramakrishna 
came there in a God-intoxicated mood and admonished 



Bunch of Thoughts 

them saying, “ Who are ,you to show compassion to them ? 
Who are you to help them? They are the living manifes- 
tations of Narayana himself. So you can only serve 

Be a Foundation Stone 

This attitude will generate in us the spirit of true self- 
less service and take us a long way in giving purity, humility 
and strength to our character and save us from swollen- 
headedness which is the first step to degeneration. Let the 
stone in the foundation be our ideal. It lies there unseen, 
unadmired. It may not be beautiful, may not be polished; 
but all the same it is the basis. If it moves or shakes, the 
whole edifice crumbles down. More important than the 
central dome, more important than anything else, is that 
stone in the foundation. But with all that, the stone remains 
there with self-oblivious service and self-effacement. That 
should be the spirit in which we have to work among the 
people. The desire to strut about in the limelight of name 
and fame, to shine at the top only betrays one’s lack of 
inner worth and weakness for self-adulation. After all, 
what is great about sitting at the top ? Even a crow can sit 
at the top of a dome ! 

True Service 

The great men of our land have always upheld the spirit 
of service as the highest expression of devotion to God. 
One such great soul has prayed to Almighty — • 

(I desire neither kingdom nor heaven nor salvation. All that 
I desire is to remove the sorrows and miseries of all living 

That is the true Spirit of service. The constant prayer 
of such a person is for greater strength and capacity to 
serve. His fulfilment in life is that he has offered in 

Be Men with Capital ‘ M ’ 


service all that God has bestowed upon him. He says, 
“Oh, God! I have emptied the jholi (bag) of my life at 
Thy feet, and therein lies the fullness of my life.” 

Swami Vivekananda used to say, “Be ready to bear 
everything for the sake of the people like the great Guru 
Govind Singh. After having shed his blood and the blood 
of his nearest and dearest, he retired from the field calmly 
to die in the South but not a word of curse escaped his 
lips against those who had ungratefully forsaken him!” 

Such is the true servant of society who seeks not any- 
thing in return for himself but finds the joy of fulfilment 
in having suffered and sacrificed for the good of society. 

Even while wiping the tears of sorrow of others, the 
feeling of elation or self-gratification does not enter such 
minds. Such perversions enter when there is no real identi- 
fication with the sufferings of others. 

There was an annual function of a ‘Home for Destitute 
Widows ’ in Bombay. The secretary while reporting the 
progress of the institution expressed his gratification that 
every year larger number of widows were filling that ‘ home.’ 
He ended with the hope that the institution would grow 
on like that for ever! If he had been really distressed at 
the woeful condition of those women, evidently he would 
not have prayed for their ‘growing number’! The feelings 
of a worker with the true spirit of service will be like those 
of a son while serving his ailing mother. We are all children 
of our society and whatever service we do should be imbued 
with that pure and sublime spirit. 

Symbols of Self-Reliance 

The spirit of humility and service need not make us 
lose our self-reliance and self-confidence. All our great 
men have always been an embodiment of the blend of the 
two virtues. In fact, the two qualities are like the two 
faces of a coin. 

Mahadev Govind Ranade, a scholar of great note in 
Maharashtra, was a destitute in his early life. In his school 


Bunch of Thoughts 

days he would go for Madhuhari (receiving food from a few 
homes) which was then considered honourable. He would 
sit in temples under an oil lamp and study. Ishwarchandra 
Vidyasagar, one of our greatest educationists from Bengal, 
was also very poor. It was monetarily hard enough for 
him even to complete Matriculation. Then he took up a 
job and out of his meagre earnings continued his college 
studies. Self-reliance was the watchword that made these 
stalwarts rise to such heights of scholarship. 

Then we have the inspiring example of Swami Rama 
Tirtha. He was born in an extremely poor family. He 
was married early as was the custom in those days. After 
his completing Matriculation his father wanted him to take 
a job and maintain the family. But he had resolved to 
continue his studies. A conflict ensued and his father asked 
him to quit the house. Rama Tirtha made obeisance to 
his father, asked his wife to follow and quit the house. 
He was aged about fifteen years and his wife about eight years 
at that time. She also braved the storm, having devoutly 
listened in her childhood to the stories of Sita and Draupadi 
and how they had followed their husbands to the forests. 
Rama Tirtha found a small room and lodged his wife there. 
He became a part-time tutor in a school and joined the 
college. Further, he was a student bound by all the injunc- 
tions enjoined on a brahmachari. He could not therefore 
take food prepared by any woman other than his mother. 
So he cooked food for himself and his wife. He began 
teaching her also. In spite of all these privations, he was 
always coming out in flying colours in all his examinations. 
He took Sanskrit for M.A. Till then he had not the slightest 
touch of Sanskrit. But he had steeled his will to pass and 
he came out in first class. Such are the towering persona- 
lities who rose to sublime heights of achievement on the 
strength of their will and determination which carried them 
through all obstacles and adversities. 

Truly has it been said, “Self-help is the best help.” Once 
a villager was driving his bullock cart to a neighbouring 

Be Men with Capital ‘M 


village. On the way the wheels got stuck up in the mud. 
The man sat cursing his fate and praying to God to get him 
out of the troubles. After some time, a person passing 
that way saw him sitting with folded hands bewailing his 
lot. He asked the villager to get up and put his shoulders 
to the wheel along with him. The cart came out of the 
mud in no time; then he went his way telling the villager, 
ec God helps those who help themselves.” 

Curse of ‘Careerism 5 

But what do we see all around us today? Do we 
find such self-effort and self-reliance in our youth? Take 
a student for instance. He does not like to take the 
trouble of writing notes every day at home. The study of 
text-books also has become out of date. He goes in for 
printed notes, questions and answers and tries to get them 
by rote. And if he can dispense with that also, so much 
the better. For that purpose, he moves about to see if he 
can get at the examination questions beforehand and some- 
times does not hesitate even to copy from others in the 
examination hall. Or else, he takes some rounds of the 
Hanuman shrine! But he never pauses to think that he 
has to put in personal efforts to learn, to acquire knowledge. 
Naturally, he remains the same dunce that he was even 
after passing the examination. 

Our educated young men hanker after easy jobs and 
easier money. They are after cheap careers which are the 
very antithesis of self-respect and self-reliance. The same 
low mentality is the reason for hankering after Government 
jobs. Guaranteed regular monthly income, little exertion, 
very little responsibilty, and pension after retirement- 
well, this line of least resistance appeals to many. They 
hanker after this simplest of short-cuts to ease and comfort. 
How despicable is this idle 4 career ’ for filling one’s belly ! 

Sometimes even good and well-meaning persons get 
into that track and then bitterly complain of their help- 
lessness to act up to their convictions in life on account of 


Bunch of Thoughts 

having become Government employees. It is like a person 
putting his neck into the noose and then crying out that 
he is losing his life ! To sell one’s soul by becoming 4 your 
most obedient servant’ as a short-cut to easy money is in 
fact a short-cut to animality. There is joy in living by the 
sweat of one’s brow even as a 4 hamal’. I know of an 
M. Com. who pulls a ricksha. He prefers that life of hard 
work and independence to one of idleness and servility. 
He gets quite a handsome income too. One should bow 
down to such a life of self-respct and self-reliance. 

Let us not become 4 careerist’ hankering after easy 
money, less effort and more comfort. Such unmanliness ill 
behoves the educated young men of a land which has 
produced a Rama Thirtha and a Vidyasagar. Let us there- 
fore build our life on those inspiring models blending the 
spirit of service with self-respect and humility with self- 
confidence. All our latent virtues and energies will then 
blossom into a beautiful and fragrant flower of heroic 

Tall Talking, Low Living 

Now, how are we to manifest this spirit of selfless 
service and other virtues in our actual life? What is that 
inspiring object of worship and service? Is it ‘humanity’? 
No doubt, we often hear persons speaking of ‘world 
brotherhood ‘ service to humanity ’ and all that. But 
when such people come into the grips of reality, all those 
dreams vanish into thin air. I know of a gentleman, who 
used to repeat the highest Advaitic saying Sarvam khalvidam 
Brahma (verily God pervades all creation) but who would 
draw back with revulsion at the sight of a Negro! Our 
educated yeung men cannot even bear the atmosphere 
of our own villages, what to speak of humanity ! Now 
there is a cry, 44 Go back to villages.” But who listens 
to that? When they see the stark naked humanity in 
the villages, all their tall talk gets frozen. Once a young 
man went for the work of village upliftment. He was 

Be Men with Capital ‘M' 


accustomed to gingili oil but the people there were habituated 
to linseed oil. He could not bear the smell of that oil. To 
him it appeared as if that horrible smell pervaded the whole 
atmosphere! He could not eat, he could not sleep. He 
could not stay there even for a day and he came back. 

Unless we are properly trained so as to suit the ideal 
we cannot stand the test of hard reality. Once I came 
across a young man who wanted to learn wrestling. But 
when he was asked to take off his clothes, he exclaimed 
4 ‘Taking off the clothes and wrestling! No! No! If 
there is anything like wrestling with all my clothes on, then 
only I can.” So I asked him to wrestle with mosquitoes ! 
That is what happens to those who speak of high ideals 
like serving humanity. When they come face to face with 
its severe demands in practice, they turn back and invariably 
end in inactivity. 

The Golden Mean 

The other extreme swing of the pendulum to which 
people go is the mentality of “I and my family, that is 
all.” Once a leading advocate of a place told me, “If I 
cannot think of humanity why should I not think of only 
my family?” I replied, “Our national prosperity and 
happiness were razed to dust when we thought of Brahma 
satyarn jaganmithyd only. Similar fate overtook us when we 
were immersed in our narrow personal and family life 
alone. So, both these extremes —ativydpti and avycipti— 
must be avoided and a middle path adopted. We get that 
balance, that perfect poise of mind, when we take up 
the golden mean between the two extremes in the form of 

Reactionary ‘Progressives’ 

Hence, the one ideal which can inspire us all to dedicate 
ourselves is service to our nation. That will satisfy both 
the aspects of a practical ideal— the sense of realism and the 
sense of idealism. 


Bunch of Thoughts 

It is well known that the spirit of service will be 
generated only towards an object of our love, our pride 
and adoration. The first and foremost training that we 
must impart to our minds is, therefore, the inculcation of 
the feelings of intense love, pride and adoration for our 
national life in its manifold aspects— its religion, history* 
heritage, philosophy of life, aspirations, points of faith and 
honour etc. 

But there are people calling themselves ‘progressives* 
in our country today for whom all our ancient life-values 
appear as reactionary and wicked. Their chief argument 
against our values of life is its age. These neo-prophets 
have neo-mania. For them all that is old is bad. Since 
their nostrums are chronologically later arrivals, they assume 
them to be more efficacious. It is like a doctor advising 
the patient to die since chronologically death follows life I 
Must we substitute tube-light for the sun because the sun 
is old, indeed very old, and tube-light a recent device to 
dispel darkness? 

To condemn things as useless and retrograde simply 
because they are old would amount to accepting the worst 
type of slavery — the slaves of the intellect. And yet these 
intellectual slaves are pleased to appoint themselves as the 
‘progressives’ of this age. This is a sign of weakness of 
the mind, the absence of intellectual strength to think freely 
and positively, fully and fearlessly. 

Mental Slavery 

The second factor which has added to this weakness 
of mind is the sense of inferiority complex that we suffer 
in relation to the Westerners. This is an evil legacy of 
the days of English rule here. During the last one century 
or more many personalities arose in this land who strove 
to shake off the foreign yoke. But most of them had 
themselves become mental slaves to the English. A sense 
of defeatism, a sense of inferiority complex ruled their 
minds. How did this happen? The reason is simple and 

Be Men with Capital fi M’ 


lies in the common human weakness of associating good 
qualities with wealth and power. A famous saying in 
Sanskrit — 

fef ST TT. JS5R: 

*T TfecT: ?T il 

describes how the human mind naturally attributes all vir- 
tues, learning, wisdom and great lineage to the possessor 
of riches and power. When the tide of war turned in 
favour of the English and for a time it seemed as though 
we were finally overthrown, there came a period of lull 
and diffidence, resulting in the fostering of the idea that 
the victors, superior in their military prowess and scheming 
skill and possessed of a brave show of physical prosperity, 
must also needs be superior in all kinds of knowledge. 
That is why our people at the beginning of the British 
rule started aping the manners and customs of the English 
and voicing opinions borrowed from the West with an air 
of conviction. Every European ideal, however absurd, 
was gospel truth; everything ours, by contrast, was natu- 
rally false and foolish. Especially those learned in the 
Western lore, the ‘educated’ class, became in truth 
4 black-skinned Englishmen.’ 

No wonder that such ‘educated’ men found no diffi- 
culty in gulping down the extraordinary absurdity cleverly 
propagated by the foreigner that at the root of our defeat 
and degeneration lay our way of life. So they began to 
rebuild our national life with contempt for our own culture 
and infatuation for the foreign ideals. The Britisher too 
cleverly managed to bring up such soft-pedalling leader- 
ship in the country. Foreign rulers have always followed 
that policy of playing down the genuine elements of 
patriotism and bringing up a compromising group in order 
to tone down the fury of freedom struggle in enslaved 


Bunch of Thoughts 

Animality Supplants Divinity 

This attitude of base imitation had a disastrous effect 
upon our national life. It changed our very life-attitudes. 
As we know, imitation implies a complete absence of one’s 
inherent genius and originality in the outlook of life. 
Firstly, it resulted in our forsaking the noble ideals of 
self-sacrifice and self-restraint in a mad rush to embrace 
the Western life-pattern of enjoyment and satiation of 
pleasures of the flesh. Western life is, after all, extrovert. 
Earthly enjoyment is its highest ideal. Their concept of 
individual freedom lies in allowing the senses full licence to 
have an unbridled sway over the mind, thereby making a 
slave of oneself to the brute-instinct. We also, in our 
wild-goose chase of the white man’s ideals, echoed his 
slogan of ‘raising the standard of life’, which simply 
means increasing our slavery to material things in life or, 
in other words, an increasing slavery of man to the brute. 
It is this glorification of animality that has resulted today 
in all-round selfishness and jealousy. The youth of to- 
day is getting infatuated with but one dream in life— of 
maximum pleasures and enjoyment. 

Procrustean Bed of Politics 

Secondly, having lost the cultural essence of our 
national existence, we fell a prey to the superficial view of 
looking upon politics as the pivot of life. In line with this 
perverted view, our people were advised to become ‘politi- 
cally conscious.’ This has gone to the extent of even saying 
that all our life-values must be recast in the light of the 
requirements of politics ! In fact, life was equated with 
politics and accordingly our dharma , our language and 
even our history were altered to suit the fleeting whims of 
political exigencies. After all politics is described as— 

— changing its hue and shade every now and then. It is 
only an arrangement, a means to serve social life. But 

Be Men with Capital ‘ M ’ 


external arrangement is not all, is not life. However, in our 
case the ‘means’ was mistaken for the ‘end’. Man wears 
clothes according to the needs of his body. He does not cut 
down his body according to the size of the clothes ! 

There is a story of a robber by name Procrustes who 
used to invite an unwary guest to his forest-house and 
ask him to rest on a cot. If the guest was longer than the 
cot, the robber used to chop off his extra length, and if 
shorter, he was enlongated forcibly ! That was the novel 
technique the robber employed to murder persons. And 
so are our leaders hammering and straining the body of 
our nation to adjust it to the bed of politics with the 
inevitable result that our age-old social life has fallen into 
a perilous plight. 

It is well known that each family has its own deity. 
Some worship Rama, some Bhavani and some others Shankara 
as their Chosen Deity. If in its place, some evil spirit 
or a fallen soul is installed nothing short of total perdition 
awaits such a family. That is what we are witnessing today 
in our country. Our Chosen Deity of ancient spiritual and 
cultural heritage is now dethroned from our hearts and 
installed in its place is the Western spirit of materialism 
and politics. 

‘Swa 5 in Swatantrya 

Today we find everywhere attempts to recast our life- 
pattern in the mould of an American, English or Russian 
way of life. How can we call it swatantrata (freedom) which 
has no swa (our genius) in it? Then it is only para-tantrata. 
If Lenin is kept as the ideal it becomes ‘ Lenin-tan tra 9 and 
not swa-tantra! In fact, protection and propagation of our 
national life-values i. e., our dJiarma and samshriti , have 
always been held in our historical tradition as the raison 
d’etre of swatantrata . 

A wheel, in order to rotate, must have its pivot inside. 
If that pivot is outside the wheel, it cannot rotate. A 
circle with the centre outside cannot exist. Similarly if the 


Bunch of Thoughts 

life-centre of Bharatiya life is kept outside Bharat, it cannot 
survive. If anybody cherishes extra-territorial loyalties, we 
call him a traitor. Would it not then be a greater 
disloyalty to our country if a person derives inspiration 
from extra-territorial ideals? 

Some people ask us. “What is your ‘ism’?” It is clear 
from the question that the questioners are slaves of the 
European way of thinking and that they have strait- 
jacketed theselves in European ‘isms’. They cannot 

even conceive that we too have a thought-pattern, a solid 
substratum of our own on which we can build an ideal 
national life. 

We have to shake ourselves free from these shackles 
of inferiority complex and imitation. It does not mean 
that we should not take what is good in other countries. 
But we should assimilate those things and make them the 
flesh and blood of our own body. But now we are taking 
all these foreign things at the cost of our own vitality. Our 
fate will be like that of a person unable to digest the food 
thrust into his belly, and sinking under its load. 

This mental subservience to the foreigner will ruin all 
our natural virtues and make us a laughing stock in the 
eyes of the world. There is that notorious incident of one 
of our ambassadors who, while talking to the Pope, said that 
the world would no more be poorer even if all the copies of 
Bhagavad-Gita were consigned to the fire, so long as a single 
copy of the Sermon on the Mount remained with mankind! 
Another ambassador, another chip off the same ‘progressive” 
block, selected a cheap cinema love-song to be presented 
as one of our national songs to the country to which he 
was accredited ! Fortunately for our country, the patriotic 
instinct of one of his subordinate staff averted the national 

Body without a Soul 

A gentleman from the West once remarked, “When I 
came to Delhi I felt that I was not in India at all. It is 

Be Men with Capital ‘M’ 

393 - 

just a cheap imitation of London or New York. If this- 
continues, I feel your country has no future. It can only 
be a satellite, a slave of some other country.*’ How strange* 
an Englishman comes to us, we talk in English ; we go to 
London and there also we talk in English ! And we prides 
ourselves on being ‘internationalists’. This is nothing but 
utter lack of national self-respect, abject slavery of the 
mind. When Srimati Vijayalakshmi Pandit was sent as- 
Ambassador to Russia she presented her credentials in 
English but it was rejected as it was not in our national 
language. Then the Hindi copy was presented. It was 
again sent back as there was a mistake in the Hindl- 
rendering. What a disgrace! 

There are some eminent personalities in our country*, 
who write and speak highly of our culture and philosophy 
and proclaim that we can lead the world on that basis. 
But ironically enough it is they who clamour for the retention 
of English, for the adoption of all foreign systems and 

In the days of our fighting with the British, foreign 
clothes were burnt and foreign goods were boycotted. But 
today after the British have left we have not only retained 
their language, dress etc., but we are using many times 
more of foreign goods than we did ten years ago! One can 
understand the sheer necessity of importing certain essential 
commodities not producible here, like certain military 
equipment for our armies, some medicines etc. But what 
is this nonsense of wasting crores of rupees on playing-cards, 
lipstick and such other worthless articles? The costly game 
of cricket, which has not only become a fashion in our 
country but something over which we are spending crores- 
of rupees, only proves that the English are still dominating 
our mind and intellect. The cricket match that Pandit 
Nehru and other M.P.s played some years back was the 
very depth of this Anglicism. Why could they not play 
Kabaddi, our national game, which has been acclaimed by 
several countries as a great game ? 


Bunch of Thoughts 

How strange that we have picked up only the vulgar 
^exterior of the Western civilization and ignored the spirit 
of national pride and patriotism that animates everyone of 
the activities of those people whether in affluence or in 
adversity! A few decades back England was faced with an 
■economic crisis in spite of all-round plenty and prosperity. 
All the leaders of England put their heads together to face 
that challenge. For that purpose they decided to revive 
the spirit of swadeshi . They arranged exhibitions and 
geared up their propaganda machinery. The King also was 
in the forefront of that movement. The King and other 
leaders of society set an example by themselves scrupu- 
lously taking to swadeshi goods. And thus they were able 
to ward off the economic disaster that was looming large 
over their nation. We, in our inafatuation for the show and 
pomp of Western life, have sacrificed the spirit of swadeshi 
-and are inviting decay and disaster in every field of our 
national life. 

This corrosion of our national soul has not spared even 
the most hallowed aspects of our life. For us marriage is a 
dharmic ceremony. But even there during the sacramental 
rituals, and not only at the time of reception, the bridegroom 
is often dressed as an Englishman from top to toe in boots, 
tie and so on. One is shocked to see such aping of a 
foreigner even in a religious ceremony! The same dismal 
humiliating picture stares us in the face wherever we go. 
There can be no future for a nation which does violence to 
itself by losing faith in its own way of life. 

Our forefathers were great and commanded the respect 
of the world because they were conscious of their great 
national ideals and their national self-respect. They would 
address the world in a tone of quiet confidence born out 
of the consciousness of their intrinsic greatness. The very 
term Ary a which they applied to themselves conveyed culture 
.and character. They had proudly declared : 

Be Men with Capital ‘M’ 


^ ^T^nTT^: 

(The Arya shall never be a slave.) They announced: 

^TT ^ r r ^r^ : i 

^ trtTFTTT: i ! 

(Let men all over the world learn their lessons in life sitting - 
at the feet of the first born of this land.) 

Even today such an intense love and pride in our own 
national life and ideals alone can project the true and 
glowing image of our country before the world. This flame 
of pure patriotism must be lit in the heart of every son of 
this soil. The warmth and effulgence of such hearts shall 
dispel the darkness of intellectual inbecility enveloping our 
country today. 

With this firm conviction let us press forward in the 
path of national rejuvenation. Let us not be carried away 
by the clever and often mischievous arguments that corrode 
the people’s faith and devotion to nation. Once a leading- 
figure of our country wrote in an article that the R.S.S^ 
people were ‘fanatically patriotic’ ! We do not know what 
made him say like that. But so far as we are concerned, 
we feel that there are no gradations in desha-bhakti, i.e. s 
patriotism. Bhakti is self-surrendering, is dedicating one- 
self completely and unreservedly without any thought of" 
the self. Real devotion can never be half way. But it 
seems some people cannot bear this full-blooded spirit of" 
patriotism. It may be too hot for them. Probably they 
require gradations in patriotism— warm, lukewarm and cold! 
Those who dare to drink to the full the cup of devotion 
need not be afraid or misled by such words as ‘fanatical’.- 
Let us challengingly say, “Yes, we are building that intense- 
white heat of patriotism.” 

Springs of National Glory 

In fact, such have been the qualities of the great- 
builders of our society since hoary times. It is always the 


Bunch of Thoughts 

selfless, self-confident and devoted band of missionaries, 
intensely proud of their national ethos, who have roused the 
sleeping manliness in our nation in times of adversity and 
made our nation rise gloriously from a heap of ruins. 
Verily such men have been the true salt of this soil. Even 
in ancient times, the educated and intelligent young men 
came forward in an unbroken succession to serve and 
elevate society giving up all thought of personal comforts 
and enjoyments. They were the very embodiment of the 
spirit of selfless service, sacrifice and character. They would 
live on roots or collect a morsel going from door to door 
.and somehow carry on their physical existence. And all 
their energies were bent to the single purpose of bringing 
about the welfare of the common people. They would mix 
with them, share in their joys and sorrows, try to alleviate 
their physical wants and miseries and infuse in them the 
higher values of life. They— the young, the intelligent, the 
-self-sacrificing hearts— were the pinnacles from which the 
■streams of cultural and spiritual values flowed and 
permeated all levels of our society. They formed the 
perennial springs that made both these streams, i.e., of 
■cultural sublimity and physical prosperity, flow to the brim 
in national life and made our nation a light-house of material 
and spiritual glory. 

Mother Wants 

Let us relive those great ideals. Let us shake off all the 
present-day emasculating notions and become real living 
men, bubbling with national pride, living and breathing 
the grand ideas of service, self-reliance and dedication in 
the cause of our dear and sacred motherland. Only such 
a band of young men fired with a missionary zeal can rouse 
our people to action and ward off the grave perils threatening 
our country from inside and outside. 

Let us feel ourselves fortunate to have been born in 
the present trying situation. Some may deem it a stroke 
of rare good luck to come into the world in a nation of 

Be Men with Capital £ M’ 


peace and plenty, of power and glory. There are so many 
in our country today who feel in that manner and go away 
to America, England etc., lured by the luxuries there. But 
men with a ring of real heroism think otherwise and thank 
God that during their sojourn here they are faced with 
hardships, scarcity, adversity and trouble, through which 
they have to struggle on to prosperity. In times of affluence, 
our life will probably mean nothing more than 4 to be bom, 
to live happily for some time and die one day.’ But in 
adverse circumstances we get an opportunity to put forth 
the best in us, to test our manliness and to stand before 
the world as a colossal personality full of grandeur. We 
are offered the chance to rise to our full stature, to soar to- 
heights beyond the highest flights of human imagination. 

Today, more than anything else. Mother needs such 
men— young, intelligent, dedicated and more than all virile- 
and masculine. When Narayana— eternal knowledge— and 
Nara— eternal manliness— combine, victory is ensured. And 
such are the men who make history — the men with capital 
4 M 


Men with Mission 

Real greatness, making men out of dust — Genuine spirit 
of identity — Assert faith in goodness — Building com- 
radeship — Be self-confident , beware of self-conceit— 
Lesson of great lives — Egoless is success — One life , 
one mission— Self-introspection, self -reformation— The 
joy of idealism — The glory of suffering — ‘ Excelsior *. 

T HE mission of national reorganisation— i.e., of uniting 
in a common abiding brotherhood all our brethren 
torn asunder at present for various reasons and making 
them capable of doing national service by giving each one 
of them suitable work in the organisation — is a tremendously 
complex task involving the interplay of countless types 
of human natures and will therefore defy codification or 
framing of flat rules of behaviour for its workers. Each 
man has an individuality of his own and requires a distinct 
approach. So we shall here focus our attention only on 
the main guidelines of behaviour for a worker devoted to that 
national mission. 

Tall but Useless 

When persons begin to work as missionaries of national 
reconstruction, the chief impediment that comes up at 
every step is the absence of national consciousness and the 
spirit of organised life among our people. Therefore, they 


Men with Mission 


are tempted to pass judgment on others and look upon 
them as being low in comparison to themselves. This- 
often gives rise to a sense of self-glorification and self- 
conceit. This is the first pitfall that a national worker has- 
to avoid. If he starts with the presumption that all 
others are worthless, how can he work among the people- 
and win their loving co-operation? 

What is the use of being so ‘tali’ as will not allow 
one to mix with one’s own people in a spirit of affection. 
and comradeship? Saint Kabir has said: 

3^rr *RT eft TTT W dTS J 

qfispFT 3Tt ^TT ^ 31% II 

( Of what use are such great men who are like the tall palm and' 
khajur trees that neither give shade nor allow a tired ' 
traveller to reach their fruits ? ) Comparatively even small 
trees capable of giving a little shade and a few fruits will 
be of use to him. 

So even if a worker has certain great qualities let 
him come down from his ‘heights’ to the level of the 
average man and share his greatness with the rest of 
his brethren in society. Let him become one with others 
without making others feel that he is something extra- 
ordinary. Even a remote shadow of separateness arising 
out of the consciousness of one’s capacity and sacrifices 
should not be allowed to fall between oneself and the 
people. After all, the various virtues that a worker strives 
to cultivate in himself are for offering them at the feet 
of society. That is the essence of real greatness. 

Making Men out of Dust 

That is how all our great epoch-makers had forged 
the scattered forces of our people into an invincible 
national strength. Shivaji mixed with the poor unlettered 
tillers of the soil with love and fellowship, reared them. 
in a climate of idealism and turned them into conquer- 
ing national heroes. He approached even those who were 


Bunch of Thoughts 

wallowing in slavery under the Muslim overlords and 
won them over to the cause of swadesh and swadharma. 
The peerless warrior Morarbaji Deshpande was one such 
priceless jewel that he snatched from the enemy. He 
reconverted to our faith many who had succumbed to 
the lures of Muslim women and the temptations and 
tyranny of Muslim powers. One of his generals, Netaji 
Balkar, who was captured and converted to Islam by 
Aurangzeb, later on escaped and came back to Shivaji. 
'Shivaji took him back to the Hindu fold and lest others 
should shirk to mix with him he established blood relations 
with him by giving one of the members of his own family 
in marriage to him. What a supreme vision he had of 
national consolidation ! 

In ancient times there is a parallel instance in the 
life of Sri Krishna. After Sri Krishna had rid the world of 
the menace of Narakasura and released the thousands of 
women abducted by him, a serious problem confronted 
the leaders of society. Then Sri Krishna, who was 
universally accepted as the supreme lawgiver because of his 
incomparable virtues of head and heart, himself came 
forward to give them an honourable status in society by 
formally declaring them all as his dhdrmic wives ! In 
fact the highest dharma of a society is to find a place 
of dignity and usefulness for every one of its members 
howsoever low he may be. Poet Moropant has told : 

qfc snrf^ u 

*ftt ?r srTcrit it 

(The great ones Iceep all things with them , not discarding anything 
* as worthless.) 

The Prerequisite 

It is true that all are not alike in virtues and weak- 
nesses. All the same, they have to be brought together in 
a harmonious well-knit organisation wherein each will be 
inspired to offer his best to build a common pool of 

Men with Mission 


strength and virtues. To achieve that, a spirit of total 
identification with society is the first requisite for a national 

A Sadhu was once sitting with a dog in his arms 
lovingly sharing with it the leavings of food thrown on the 
roadside. A passer-by recognised in him a realised soul and 
went near him. But on seeing him, the Sadhu began to 
run and hurl stones in a bid to dissuade him from 
following. But seeing him pursuing undeterred, the Sadhu 
halted and asked him, “Why are you coming after me?” 
The man replied, “ Sir, I know you have realised God. 
Please initiate me also into that path.” The Sadhu told, 
* c Well, do you see the gutter waters of the town flowing 
here ? When you come to realise that this is in no way 
different from the waters of Ganga, you will have become 
competent to realise God.” The work of social consolidation 
which is truly the realisation of Nation-God can be carried 
on only on the basis of such a spirit of identity as will 
render us capable of seeing a beggar on the street and a great 
scholar with an equal eye of love and brotherhood. 

Avoid Pretensions 

There is an important point that a national missionary 
has to bear constantly in mind in this connection. The be- 
haviour of intimacy and affection with one and all should 
be devoid of all traces of affectations and pretensions. Nor 
should there be any room for fake feelings of compassion. 
An organisation cannot thrive on merely polished but 
empty mannerisms. The worker’s feelings of fraternity 
must be natural and spontaneous. He must be able to 
look upon the entire society as a living manifestation of 
divinity and see in each individual the same spark of 
divinity irrespective of his external appearance. Our 
culture has always prompted us to acquire this eye of 
equality bom out of the realisation of the inner unity. 

Once, the boy-sage Ashtavakra (deformity incarnate!) 
entered the assembly of scholars in the court of the 


Bunch of Thoughts 

renowned philosopher-king Janaka. The assembled scholars 
could not suppress their laughter at the sight of the ugly 
form of the newcomer. The boy calmly remarked, “I 
came here taking this to be an assembly of philosophers. 
But now I find that I have come to a wrong place as there 
are only cobblers and butchers here.” The venerable 
assembly was naturally shocked beyond all words. Janaka 
asked the boy to explain his statement. The boy-sage 
replied, “ These gentlemen have identified me with my 
bones, my flesh and skin. It is the butcher who deals 
in bones and flesh and the cobbler in skin. A real philoso- 
pher recognises the Spirit in man which is the same in 
all beings.” 

The Golden Blend 

No one, however virtuous and great, should forget 
that others too possess some sparks of virtues. It is pre- 
sumptuous to imagine that the Almighty has handed over 
the lamp of knowledge only to a few and kept all others 
in darkness. Even our ancient rishis who proudly called 
themselves Aryas and had resolved to Aryanise the whole 
of humanity declared that others, the Mlechhas , too were 
capable of nobility and greatness. Our ancestors had the 
unique quality of owning others without compromising their 
self-respect. The work of national reorganisation has to be 
carried on in the same spirit, i. e., of rejecting none and 
respecting all. 

The first conviction with which a national worker 
should start is that all people are, or can be made, virtuous 
and good and capable of sharing responsibility and that 
none of them is intrinsically a fool or a traitor. Sometimes 
he may have to criticise some individuals for their thoughts 
and actions which go against the national well-being. But 
even while doing so he must give due respect to their 
person and admit their good points. 

Men with Mission 


Assert Faith in Goodness 

In fact, recognising the good in others is one of the 
best and rarest of human virtues* The guiding principle for 
a worker should be to water the seeds of virtues in others 
and carefully weed out their vices and defects without 
parading them before all and by presenting before them 
the silent example of his own superior conduct. The advice 
of many worldly-wise men is to deal with people accord- 
ing to their worth purely in a 6 business-like 5 spirit. But 
for a missionary devoted to organising the whole people, 
that would be the very antithesis of the attitude required 
of him. Even in spite of repeated rebuffs and insults at the 
hands of his brethren he will have to go to their doors 
again and again in the same spirit of love and service. 

Once a Sadhu while bathing in a river saw a scorpion 
being carried away by the current. He at once stretched 
his hand to rescue it. But stung by it he let it go. He 
again caught hold of it and tried to throw it on the bank. 
He was again stung. He repeated his attempts, got himself 
stung every time and finally threw the scorpion outside the 
water. The persons witnessing that amazing sight remar- 
ked what a fool he was to have attempted to save the 
scorpion again and again knowing its nature only too well. 
The sadhu calmly replied. “ Well, when even such a small 
dull creature does not give up its natural qualities, then 
should I, an intelligent human being, give up mine?” 

Building Unshakable Comradeship 

After all, in the case of our brethren in society, the 
question of their inborn hostility does not arise. Whatever 
indifference or opposition that a worker may experience 
from others is often born out of their ignorance and is 
bound to be short-lived. So he should approach every 
individual, whatever be his present aptitude and position 
in life, in a spirit of friendliness and equality and with 
faith in his innate goodness. Also he must be confident 
of triumphing over the various weaknesses, vices and 


Bunch of Thoughts 

temperamental differences of others on the strength of his 
genuine love and regard for them and the example of his 
own sterling character. 

Good character alone is not enough. There are per- 
sons endowed with pure character but who are rude and 
offensive in their speech and behaviour. They even pride 
themselves on their rudeness. They say, “I call a spade 
a spade. If it offends anyone I care two hoots.” But a 
worker who is devoted to national reorganisation cannot 
afford to be so. Sweetness of speech is a ‘must’ for a 
national worker. There is the story of a king who used to 
consult astrologers about his life-span. All the astrologers 
told him that he would live very long but his son would die 
before his very eyes. That shocking news would naturally 
infuriate him and he would punish those astrologers. 
Finally, an old astrologer approached him and said that 
he was a very fortunate man and would install his grand- 
son on his throne with his own hands. Immensely pleased, 
the king rewarded the astrologer handsomely ! Instead of 
uttering the bitter prophecy like others, he said the same 
thing differently in a sweet manner. And that made all 
the difference. So it has been said, Satyam brooydt priyam 
brooyat (Speak truly, speak sweetly). 

It is only when the worker blends strength of character 
with sweetness of speech and behaviour in himself that he 
will be able to make all others come together in a spirit 
of comradeship and stand up along with him under all trials 
and tribulations. 

There is an instance of Chandrashekhar Azad, a name 
that has become a legend for character, courage and spirit 
of revolution. He was being hunted after by the entire 
might of the British intelligence force. Once, when he 
was residing secretly with his friend who was a Government 
servant, the police besieged the house on suspicion. The 
friend tried to convince the police officers in loud tones of 
protest that he knew nothing about Chandrashekhar 
Azad. The friend’s wife who was inside heard the voice. 

Men with Mission 


Chandrashekhar too was inside playing merrily with the 
children. It was the day of Sanhrdnti. The lady made up 
her mind in an instant. She thundered in a tone of indigna- 
tion, “You idiot of a servant, it is already late and you are 
idling your time with the children ! Get up, take the basket, 
we have to distibute sweets to our neighbours !” In an 
instant Chandrashekhar got himself up as a servant and 
with a basket on his head followed her out of the house before 
the very eyes of the police officers. Neither the basket 
nor Chandrashekhar returned after the ‘distribution of 
sweets’ ! The person who would play and make merry as 
one among the children of the house, had at the same time 
converted that house into a veritable citadel of loyalty, 
courage and sagacity in the cause of the nation. That 
should be our method, that should be our ideal wherever 
we live and move. 

The One Enemy of All Virtues 

As the work progresses and gains in prestige and 
influence people naturally begin to praise the workers. And 
therein lies the danger spot for a worker. He begins to feel 
conscious, of his capacity and influence and a sort of vanity 
develops in him. The repulsive odour of his ego will then 
begin to stink in the nostrils of those who come near him. 
They will try to keep themselves at a respectable distance 
from him. Saint Jnaneshwar has beautifully described the 
strange nature of ego : 

3r^5pRI% ETSt I ^ TT5t I 

STT^fN fa ’TT 3Fk5T I Trfecflf ii 

(Strange are the ways of ego. It does not touch the ignorant , 
but clutches the learned by the throat and lands them in grave 
danger.) He should therefore be extremely circumspect 
and not fall a prey to the deceptive tactics of ego. Vanity 
is the greatest enemy of all virtues. Temptations flow from 

In our ancient literature there is the story of Jaimini, 


Bunch of Thoughts 

a disciple of the great sage Vyasa. Yyasa once asked him 
to write the shloha — 

f^Rurfq- i 

(The pull of senses will distract even the scholars). But Jaimini,. 
overconscious of his powers of self-restraint, changed 
the words into. 

(The pull af senses will not distract the scholars). Yyasa 
observed it but kept quiet for the time being. Jaimini was 
residing in a forest engaged in penance. One evening rain 
and tempest set in. A young and beautiful woman drenched 
in the rain and seeking shelter in that darkness came 
to the hut and begged the young tapasvi for protection. 
There was fire in the oven; she went there and began to 
dry her clothes. Just then a gust of wind took away her 
sari leaving her naked. The young Jaimini could no 
longer control himself. He approached the woman and 
entreated her to satisfy his carnal desire. She tried to 
dissuade him saying that he was a tapasvi , that he should 
not fall into temptation and so on but to no avail. 
Finally she accepted to fulfil his desire on the condition 
that he should take her on his shoulders and go round the 
fire three times. In his infatuation he readily agreed to it 
and lifted her on his shoulders. As soon as he began to go 
round the fire she began hitting his head and asking 
tauntingly — fasfhET ?TPT 5 f><ffa'? He was amazed to find that 
woman reminding him of the words of his guru. He finished 
his rounds and got down only to find to his utter bewil- 
derment his guru Vedavyasa himself looking at him with 
a meaningful smile ! Jaimini was plunged in repentance. 
He hurried back and changed the shloha to its original form. 

Be Self-Confident, Beware of Self-Conceit 

All our great men have invariably commanded every- 
one, however good and virtuous he may be, to be humble 

Men with Mission 


and prudent in all his behaviour. It does not, however, 
mean that a worker should lose his self-confidence while 
moving with men or facing difficult situations. Self- 
confidence is in fact the very life-breath of all great 

It is the calm and steady and self-confident men that 
can move mountains. The picture of Winston Churchill, 
the old lion of England, standing erect on a heap of mins 
in London, a city rained with bombs during the Second 
World War, and telling his countrymen that he had come 
there not to weep but with the promise of blood, sweat, 
toil and tears— and victory !— gives us an idea of the powers 
of an unruffled and confident mind. 

There is a beautiful story in Jain literature. Once Sri 
Krishna, Balarama and Satyaki were lost in a forest. They 
decided to spend the night beneath a tree, each keeping 
guard over the others for two hours. To start with, 

Satyaki kept awake and the other two slept. But shortly, 

a Brahmarakshasa (an evil spirit) jumped down from the 
tree and threatened Satyaki that he would eat up all the 
three persons. Satyaki got furious and began to fight with 
the Rakshasa. But to his bewilderment he found the 

Rakshasa growing in stature and strength. Satyaki was 
exasperated. After two hours, thoroughly exhausted, he 
awoke Balarama and went to sleep. As soon as Satyaki 
retired, the Rakshasa too disappeared for a while but again 
appeared when Balarama got up. Balarama, conscious of 
his tremendous strength, became wild with anger and 
began to combat. But he too met with the same fate. 

After fighting in vain for two hours he awoke Sree Krishna 
and went to sleep. The Rakshasa confronted Sri Krishna. 
But Sri Krishna kept calm. He was confident of his own 
overwhelming powers and knew how to deal with the 
demon. He started joking and playing and hitting the 
Rakshasa. And what a surprise ! As Sri Krishna conti- 
nued in this strain the Rakshasa began to diminish in size. 
Ultimately Sri Krishna caught hold of him and tied him 


Bunch of Thoughts 

in a corner of his garment. When Balarama and Satyaki 
woke up in the morning they were surprised to find Sri 
Krishna restful and tranquil as if nothing had happened. 
Their surprise turned into utter amazement when they 
found the dreaded Brahma rakshasa tied as a small worm in 
a comer of Sri Krishna's garment ! 

The tranquillity of mind born out of supreme 
confidence in one’s own strength is verily an inexhaustible 
dynamo of power. Anger and excitement ruin the power 
of calm judgment and firm action. 

However, a worker should not become a victim of 
self-conceit in the name of self-confidence nor should he 
lose self-confidence in an attempt to become unassuming 
and humble. That correct poise of mind should be 
cultivated assiduously. 

A look at the great characters in our past history will 
be an inspiring aid to develop that mental equanimity. 
How small and insignificant we appear before those towering 
personalities who had reached the very pinnacles of selflessness, 
steadfastness and manliness ! What is there in us to boast of 
in comparison with those giants of thought and action? 
We have not even acquired a drop of the ocean of 
knowledge that Shankaracharya had mastered in a short 
life-span of thirty two years. Even as a young boy, 
he embraced the hard life of renunciation and walked 
the four distant corners of the land with the message of 
national resurrection. Single-handed, he moved earth and 
heaven and once again roused the people to the true 
consciousness of our traditional values of life. The constant 
remembering of such radiant lives illumines our hearts 
with a ray of its effulgence, inspires us to proceed in 
their footsteps with self-confidence and at the same time 
with self-effacement. 

‘Egoless’ is Success 

If there is even a trace of ego and vanity a worker 
will not be able to merge his life in the joys and sorrows of 

Men with Mission 


his people in a true spirit of amity and identity. The test 
of true friendship is the ability to remain unoffended in 
face of adverse comments. Even if a person says or does 
something which in the eyes of others appears to harm or 
insult him and still he does not in the least feel its prick, 
then alone can he claim true friendship with that person. 

There is a small poem which gives out this idea 
beautifully. A young man and a young girl were in 
deep love with each other. But the parents of that girl 
would not allow her to marry him. So once they meet in 
a far off place in solitude and the young man says in the 
poem, “ I throttled and killed her ; and she felt no pain ! ” 
It only means that when there is real love, there can be 
no pain or offence taken or given. If there is a feeling of 
having been offended, it means we have not really effaced 
the ego. This is the acid test we have to apply to ourselves 
on every such occasion. 

It is only when the worker surrenders his ego completely 
and unreservedly at the altar of the great mission he has 
chosen, that he will be able to make himself its fit instru- 
ment. Only a. good and well-tuned musical instrument 
can give rise to melodious notes in the hand of an expert. 
So also, when the worker rounds off all the angularities 
of his egoistic nature, a pure and inspiring note of self- 
confidence and missionary zeal will be vibrant in all his talk 
and behaviour. 

There are some who say that the natural tendencies 
in man cannot be changed, that they are like the tail of a 
dog which curls up every time we try to straighten it up. 
But that is only a half-truth, applicable to men without a 
mission in life. But for a man with a mission, the 
message of— 

^ t Tirm stpt 

(Man by his efforts can become God) holds equally good. 
Remember, “ Every saint has a past and every sinner a 
future/’ The attitude of “I am a no-changer; take me 


Bunch of Thoughts 

as I am”, will be of little use in building an organised life 
of the people. That is like a foot-rug with the letters 
‘Use Me’. Should there not be any difference between 
living men of dedication and a lifeless object? By regular 
contemplation and introspection the worker should imbibe 
all the necessary qualities and fashion his life for the 
successful working out of the chosen ideal. 

One Life, One Mission 

Through introspection the worker will be able to discern 
correctly to what extent he has progressed in identifying 
himself with the ideal of an organised national life, whether 
the ideal has become the one all-consuming passion of his 
life moving and swaying his thoughts, feelings and actions 
in company or in solitude. The true character of a person 
lies in what he thinks and does when he is alone. Especially 
today when young minds are surrounded by innumerable 
temptations of modern civilisation like all sorts of vulgar 
pictures, songs, cinemas, novels and entertainments, the 
chances of his getting unconsciously permeated with those 
images are very high. Thousand and one distractions 
pull him in diverse directions and if he is not on his 
guard his mind will be tossed about like a rudderless ship 
on a stormy sea. Such an unsteady mind spells ruin to the 
individual. It is said: 

srarctsfq- -flws: i 

{Even the solicitude of an unsteady mind is dangerous) . Then 
what to say of such a mind when it gets into a rage! The 
need for stringent self-introspection therefore becomes all 
the more necessary for a worker desirous of leading the life 
of a dedicated missionary in the present atmosphere of all- 
round distraction and dissipation. 

By constant and conscious application of his will a 
worker can attain the state of complete concentration on 
his chosen path of national resurgence in spite of all the 
worldly distractions. For, the forces of purity and divinity 

Men with Mission 


are far more potent than the evil pulls and always stand 
by such a worker spreading their angelic wings over 
each one of his humblest and honest efforts and take 
him from strength to strength. Then the only joy and 
solace of his life will be in the fulfilment of that ideal. 
All other external attractions will become insipid before 
that joy. 

Once Lokamanya Tilak was taken to the music 
performance of a famous songster. The vast audience was 
thrilled and moved by the music but Tilak sat unmoved, 
impassive. The songster observed it and later on asked 
Tilak whether the music was not to his taste. Tilak 
replied, “No doubt, you sing extremely well. But my ears 
are completely filled with the divine music of the Song of 
the Lord, Bhagavad-Gita , and hence I was unable to enjoy 
your music.” 

The Joy of Self-Surrender 

The springs of spontaneous joy and inspiration that 
rise in a heart charged with such a spirit of total surrender 
to the ideal will defeat all forces of darkness and despair. 
There is a story of two yogis who were doing intense pe- 
nance for realising God. Narard, who was on his way to 
the abode of God, was requested by these two yogis to know 
from Him for how many more births they had to carry on 
their penance to realise Him. Narada on his way back 
again met the two yogis. To the first he said, “Only four 
more births.” Hearing that reply that yogi became crest- 
fallen and began wailing, “Oh, Lord, still four more births ! ” 
To the other, Narada said, “You have to wait till you take 
as many births as there are leaves in the yonder tamarind 
tree.” But Narada was amazed to see him start dancing 
with joy. When Narada asked him the reason, he replied? 
“ Now I have got only a definite number of births before 
I reach God. After that I am assured of meeting God. 
What a great solace it is ! ” And just as he said it a divine 
voice was heard. “ You are even at this moment a realised 


Bunch of Thoughts 

soul!” Such a spirit of life-long perseverance, absolute 
faith and unshakable will alone can achieve miracles. 

Excelsior ! 

No great work is achieved without great suffering and 
sacrifice. The worker will be required to pay a heavy price 
in terms of his personal and family happiness and smilingly 
embrace a life of troubles and dangers in treading the path 
of an ideal. The glowing example of Sri Rama is there as 
the guiding star for the hazardous voyage of a life of duty. 
Even as a boy he was taken away from his parents by 
Vishwamitra, from a princely life to a forest life, to fight 
the rakshasas. Later, after he won the hand of Sita and 
was returning to Ayodhya he had to face the terrible 
Parashurarna. And then before he could heave a sigh of 
relief and taste happiness, he had to leave for a fourteen 
year wilderness in forest. Those fourteen years too were 
full of ordeals and struggles with rdJcshasas, abduction of 
Sita by Ravana and the great war at Lanka. As he returned 
to Ayodhya and was anointed as the king he had to give 
up Sita in response to the call of kingly duties. Lakshmana, 
who had followed him like a shadow in all these tribula- 
tions and was like the very breath and soul of Rama, too 
had to be given up to assuage the wrath of Durvasa who 
would have otherwise destroyed Ayodhya. Verily his was 
a life unparalleled by all standards of character and calibre 
and unparalleled in suffering and sacrifice too. 

There is a small poem which tells the story of a young 
man who goes out in rains and tempest on a mountainous 
path with a banner held aloft in his hand bearing the in- 
signia ‘Excelsior’. In that darkness, after a time, he sees 
a small hut with a light burning inside. As he nears it, 
an old lady comes out of the hut and stops him saying, 
“Where are you going, my boy, in this rain and tempest? 
I have no son of my own. Please stay here as my child 
enjoying all this property.” But the young man has no 
mind to listen to her. By then her charming daughter 

Men with Mission 


comes out and addresses that handsome and robust young 
man in her bewitching tone. “I had not offered my heart 
to anyone till now. But now I have given myself over to 
you. Please stay here.” The reply of the young man is as 
adamant as ever. He says, “I go forward. Nothing Can 
stop me” and proceeds onward. 

One such instance has actually happened in the life of 
Tatya Tope, the matchless general of the 1857 War of Inde- 
pendence. Azijan, a young Muslim dancing girl, was struck 
by the manly beauty of the general. She employed all her 
charms to captivate his heart. But Tatya Tope told her, 
“Well, you know that the one passion of my life is driving 
out the English. There is no place for any other thought to 
me. But if you really love me and desire to bring joy to 
my heart, then you also join hands with me in this noble 
cause.” Azijan agreed instantly. She gave away ail her 
money to Tatva Tope and in pursuance of his designs went 
to the English army camp. There she lured those captains 
by her charms and shadowed their movements and con- 
veyed their plans to the leaders of the national uprising. 
She remained faithful to the cause upto her heroic end in 
the war itself. 

Such are the men who can, by a mere touch, turn base 
metal into gold, turn all difficulties into opportunities and 
even temptations into their allies in the grand battle for 
achieving their ideal. In the words of Swami Vivekananda 
they ‘worship the Terrible’ and love to live dangerously. 
With the fiery energy of youth in their nerves, the flash of 
idealism in their eyes, steadfast and unruffled amidst all 
storms of temptations and adversities, and radiating inspi- 
ration all round, they press forward triumphantly from 
success to success till they achieve the goal of their 

XXIII The Ideal Incarnate 

Life-long self-crucifixion — Self-transformation — Friend 
of all, enemy to none— The irresistible— Incomparable 
unifier— Self-effaced— Living for others — In the fire of 
endless exertion — The death that enlivens millions — 
How words derive power — Child of greatness. 

D octor keshav baliram hedgewar, the 

founder of the Rashtriya Swayamsevak Sangh was 
born in 1889 in Nagpur. From his early childhood until 
his very last, his life burned like a steady lamp in the 
cause of the motherland. Even as a child of eight he 
threw away in disgust the sweets given to him in his 
school on Queen Victoria’s birthday saying that it was 
a sign of slavery. He amazed his elders by his strange 
questions. “How is it that these Englishmen coming from 
thousands of miles away have become our rulers ?” he 
would ask. When he was in high school, he was rusticated 
from school for lighting the flame of Vande Mdtaram 
movement among the students in Nagpur. He had, as it 
were, imbibed the spirit of undiluted patriotism right from 
his mother’s womb. 

Rarity Among Rarities 

After matriculating from Poona, he chose Calcutta, 
then the home of revolutionaries, with a view to studying 


The Ideal Incarnate 


their movement at close quarters and participate in it. 
He soon became one with the Bengalis in their life and 
customs. He plunged into the various political and social 
activities there and soon became the inspiring centre 
of a band of patriotic young men drawn from all over the 

When he returned to Nagpur as a young and brilliant 
doctor, many eyes were riveted upon him with fond hopes 
about the 4 bright career ’ that awaited him. Many were 
the matrimonial approaches made to him. But, his was 
not a life to be chained to the narrow confines of a family. 
By way of a final reply to all such proposals he wrote 
to his uncle Abaji Hedgewar, 44 1 have pledged my life to an 
ideal. I have staked my all at its altar. Where then shall 
I find time and energy to indulge in personal pleasures 
and family life?” 

Be it remembered, he was born in a family grovelling 
in stark poverty. We may come across persons bom in 
affluence, who have no need to worry about their bellies or 
of their kith and kin, coming out for national work, though, 
of course, even such instances are rare. But Doctorji 
was a rarity among rarities. Though stark poverty and 
half-starvation was staring in the face, he never thought 
of earning a single pie for himself or his family. He never 
practised though he was a doctor. He preferred to become 
the ‘Doctor of the nation.’ 

Like a Lamp 

Right up to his very end, dire poverty remained as 
his faithful companion. For months on end he carried 
on with hardly one full meal a day. Many times he was 
in tattered clothes. He was ever short of the barest 
necessities of life. 

One day, a gentleman called on Doctorji. As the 

conversation was nearing a close, Doctorji requested him 

to stay for tea and sent word to his sister-in-law to 

prepare tea. The minutes passed; there was no tea. 


Bunch of Thoughts 

Another ten minutes passed; still there was no tea. The 
gentleman was in a hurry to go. Doctorji went inside to 
find out what the matter was. And he found nothing 
except cold water and his sister-in-law quietly sitting in 
a corner! There was no one else even to go to market 
and bring the necessary things. So Doctorji himself went 
out, brought sugar and tea, and after a short while tea 
was served to the gentleman. That gentleman was shrewd 
enough to understand the situation. Till then he had not 
the least scent of the monetary plight of Doctorji though 
he was acquainted with him for a long time. In fact, 
looking at the ever-smiling face of Doctorji, his radiant 
enthusiasm, his infectious laughter, his captivating manners, 
shedding sweetness and joy all-round, no one could imagine 
the extremities under which he was living. He was like a 
lamp which burns itself silently but sheds warmth and 
light all-round. 

Immediately after that incident, the gentleman sent 
for me and inquired in detail about Doctorji’s monetary 
condition. He was shocked to know the abject state of 
affairs. He became restless and angrily asked me, “Why 
have you not made arrangements to remove his financial 
worries ? ” I replied, “How can Ekadashi fill the belly 
of Shivaratri?” He became grave for a while and told me, 
“I simply cannot stand this. You should accept twenty-five 
rupees every month from me at least to meet the expenses for 
guests. But take care, let this not reach Doctorji’s ears ! ” 
I suggested that he himself should propose it to Doctorji. 
But knowing as he did Doctorji’s strong views in the 
matter, he also did not dare broach the subject with Doctorji, 
and there the matter ended. 

An Adage Disproved 

In addition to this burning idealism, he was a glowing 
example of the rarest of all virtues— the will to reform 
oneself in conformity with the chosen mission in life. 
He was born in a family known for its violent and 

The Ideal Incarnate 


■fiery temper. Doctorji also fully inherited that 4 ancestral 
heritage It is often stated that inherited tendencies and 
habits are very difficult to be changed— Swabhavo durati- 
Jcramah. The queer saying, 4 ‘Man should be careful in the 
choice of his parents”, expresses the same idea. But all 
such self- weakening ideas were proved false by Doctorji. 
Since the day he resolved to build an organisation, wherein 
people of varied natures and qualities were to be blended 
into an organised and harmonious whole, he decided to 
reform himself. Those who had seen him before were 
surprised to find him a completely transformed man. After 
he founded the organisation rarely did anyone see him 
using a harsh word or getting upset in the face of even the 
gravest provocation. Even if anybody spoke to him 
harshly he would just smile and that smile would wear 
.away the edge of opposition. Doubtless, his inner fire 
would erupt sometimes — but that was when he used to 
find insults and ignominy being heaped upon our nation 
and our people submitting to all that mutely. 

Steadily and with stupendous self-effort he had trans- 
formed himself in every little detail as a moving and living 
example of a worker dedicated to the mission of national 
reorganisation based on the highest values of our cultural 
heritage. He had realised from his experience that fiery 
public speeches, however enthusing for the moment, 
would never help to build an enduring organisation, of 
dedicated hearts which shall burn like a steady flame 
amidst all tempests of temptations and adversities. On 
the contrary, such intemperate speeches would only harm 
the organisation by inculcating, though unconsciously, a 
mentality of finding cheap satisfaction in criticising and 
•exposing one’s opponents. Such a mentality could have 
no place in an organisation of the type of the Sangh which 
sought self-reformation in society, knowing as it did the 
one lesson of our history that our people alone, and not 
outsiders, are responsible for all our degeneration and 


Bunch of Thoughts 

Before the starting of the Sangh, Doctorji himself was 
a fiery speaker. In 1921, during the non-cooperation 
movement, he was arrested for one of his fiery speeches. 
He was produced before the court on the charge of sedition. 
After listening to his spirited defence in the court the 
magistrate remarked, “His defence is more seditious than 
his speech!” But after starting the Sangh he fully 
restrained his expressions. Thereafter his speeches, though 
charged with feeling and burning themselves into the heart 
of the listeners, were never provocative and violent. Even 
in informal chitchat his words carrid a wave of sweetness 
and appeal to the heart. He had known by experience 
that sweetness of speech was a ‘must’ for a national 

Yudkisbtbira Reborn 

In all this transformation there was nothing artificial 
or superficial. It was so deep and enduring that it 
became the very texture of his nature expressing itself 
spontaneously in his thought, word and action. His was 
not the 4 long-distance popularity’ which would vanish like 
a soap bubble on closer contact and scrutiny. There is 
a saying, 44 No here is a hero unto his own valet.” But in 
his case, the opposite was true; the more one came near 
him, the more one would love and adore him. His character 
was the same in private as in public — one sweet harmonious 
whole. Such was his pure, noble, radiant and transparent 
character that even those who opposed him in the public 
field had not a word of reproach or abuse about his person. 

There was a famous barrister in Nagpur by name 
Sri Abhyankar, who was a leading political figure of that 
province. He had a voice of thunder and a knack for pick- 
ing holes in his opponents’ character. And he used these 
qualities in full measure during elections to expose and 
browbeat his opponents. Once Dr. Moonje contested 
against him in elections. The barrister imagined that 
Dr. Moonje had as one of his main supporters Doctorji 

The Ideal Incarnate 


and his Sangh. So he decided to attack Doctorji and the 
Sangh in his public speech. In his speech he directed his 
tirade against every supporter of Dr. Moonje, but when 
he began referring to Doctorji his tone at once softened 
and he frankly confessed that he could not find a single 
word by way of abuse against Dr. Hedgewar. Just 
imagine, such a public confession amidst a virulent election 
campaign and from such a person ! 

In fact, Doctorji’s relations even with his opponents 
went deeper than could be affected by any superficial 
differences. Right from his Calcutta days he had cultivated 
an attitude of love and regard and co-operation towards all 
persons and organisations devoted to the cause of national 
emancipation— even those with whom he did not see eye to 
eye. Political jealousies found no place in him. The flame 
of patriotism burning in his heart was too radiant to allow 
the shadows of parochial considerations to fall anywhere 
near him. 

Once a friend approached Doctorji in the night to 
secure for him urgently a loan of five hundred rupees. It 
was nearing midnight and Doctorji was in a fix. Then he 
got up, went directly to Sri Abhyankar and made a request. 
Without a word Sri Abhayankar brought the amount and 
handed it over to Doctorji. Doctorji asked him for paper 
and pen so that he could write a promissory note for him. 
Sri Abhyankar ejaculated, “ Doctorsaheb, have I gone out 
of my senses that I should take a promissory note from 
Dr. Hedgewar? All Nagpur would laugh at me”! 

Such was the absolute faith and confidence that his 
sterling character had inspired even in the minds of his 
public adversaries. He was like Yudhishthira who would 
address even Duryodhana as Suyodhana. When the incredible 
news of the death of Ashwatthama spread in the battlefield, 
Drona decided to verify its truth from Yudhishthira, his 
chief adversary ! Such was his rectitude of conduct which 
had made others, his friends and foes alike, to trust him. 
Doctorji was, as it were, the modern reincarnation of 


Bunch of Thoughts 

Yudhishthira. He was verily a man with no foes and only 
friends — an AjcitasTiatru. 

Once the Government of Central Provinces became 
seized with the fear that the growing strength of the Sangh 
may prove a menace to the 4 communal peace ’ in the province,. 
The Government sent out a circular in 1932 prohibiting 
its servants from taking part in the activities of the Sangh. 
The municipalities and the district boards were also 
advised to take similar steps. There was an uproar in 
the province at the thoughtless and anti-national step 
of the Government. It found its echo in the Provincial 
Assembly also. A censure motion against the Government 
was moved in the Assembly. And it was supported not 
only by the Hindu members but also the Muslim, Christian., 
Parsi and all other members. And the ministry itself had 
to quit office shortly after that. 

The Irresistible 

The feature of his character had endowed him with such a 
rare power of personality that even persons notorious for 
their arrogance and turbulence would behave in a decent 
and gentle manner in the presence of Doctorji. There was 
a person in Nagpur who used to call himself a 4 general ’ l 
He had taken a vow not to allow any meeting, which did 
not have him as the president, go undisturbed. That 
"general’ had an army of goon das, who would fall upon 
such an ‘unauthorised’ meeting and within a few minutes 
the meeting would end in confusion and chaos. During 
those days a friend of Doctorji coming from outside was to 
address a meeting in Nagpur. But the promoters of the 
meeting had grave apprehensions that the ‘general’ would 
not allow that meeting. But Doctorji’s calm assurance 
gave them confidence and they arranged the meeting. As 
the meeting commenced, the ‘ general ’ arrived with his 
‘army’. Seeing him coming, Doctorji rose and welcomed 
him with great warmth, and made him sit by his side. The 
speaker too was in his full spirits and scathingly criticised 

The Ideal Incarnate 


the party to which the 4 general ’ belonged. The 4 general ’ 
was wild with rage, throwing his glances here and there ; but 
seeing the calm, confident and majestic figure of Doctorji 
sitting just beside him, a cold shiver would pass through 
his body and he would sit back helplessly in his chair. The 
meeting went on peacefully for over two hours. After the 
meeting was over his followers pestered him with questions 
for keeping mum. He only replied, 44 What could I do? 
That man was sitting beside me!” 

Incomparable Unifier 

What a mountain-load of anxieties and tormentations 
he must have been carrying in his bosom to be able to hold 
together countless number of men, mould each one of them 
after the image of an ideal national worker and set up 
enduring conventions and inspiring examples as basis for 
the organised life of a whole nation for generations to come 
— and all this under extremely hard conditions of personal 
existence! But the most amazing part was, no one could 
guess these deep undercurrents coursing through his being 
every moment of his life. Whoever came in his contact 
would go back bathed in the fresh-springs of joy and 
laughter always gushing forth from Doctorji. Various and 
diverse were the types of persons who always surrounded 
him. His friends would jocularly say that Doctorji was 
maintaining a ‘human zoo’! But none in the ‘zoo’ felt 
himself out of tune while in the company of Doctorji. The 
young and the aged, the orthodox and the modern, the 
educated and the uneducated, the rich and the poor would 
all find in him a note of common element. Such was his 
spirit of identification and the sweep of his dexterity. To 
him no man, however low and deficient in the eyes of 
others, was worthless. 


At the root of that exceptional quality lay the spirit of 
complete humility, unsullied by even the least traces of ego. 


Bunch of Thoughts 

Infatuation for name and fame, position and power, never 
touched him. Right from the inception of the Sangh, he 
was constantly on the look-out for a suitable person who 
could be the head of the organisation. And he himself 
wanted to remain as his humble follower, thus setting up a 
living example for all other workers. In fact he made 
repeated efforts to bring in a great Hindu leader as its chief, 
but in vain. That great man with all his other virtues could 
not grasp the potentialities of the Sangh and make up his 
mind for that historic role. Doctorji was sorely disappointed 
but he continued his search. He remained naturally the 
chief of the organisation on the sheer merit of his virtues, 
like the lion which is the natural king of the forest — 
swayameva mrigendrata. But he could not till the very end 
reconcile himself to that position. 

In spite of his towering stature Doctorji never exhi- 
bited any airs. He would even restrain the natural and 
spontaneous expressions of adoration for him by his co-workers 
and swayamsevaks. He was severely uncompromising 
in that regard. In 1940 he was returning to Nagpur after 
visiting the training camp at Poona. I had gone to the 
Railway station to receive him. As the trian arrived we 
found him standing at the entrance of the compartment, 
his face beaming with a smile. Just as I advanced towards 
him to offer a garland, I met his stem forbidding glance. 
I stopped half-way with my hands half-stretched. Immedi- 
ately he smiled and remarked, “I am coming to my 
own home. Where is the need for all this? In fact we 
should weleome our honoured guest.” And he indicated the 
gentleman who was accompanying him. I offered him that 
garland. I had no opportunity to garland Doctorji all 
through his life. I could only garland his body after he 
had left us. He was equally averse to being photgraphed. 
It was only rarely and after a prolonged tussle with 
his co-workers that he would consent to his photograph 
being taken. 

Though stem and unsparing to himself, what an ocean 

The Ideal Incarnate 


of love he was to each and everyone of us ! Words fail to 
describe the depth of that pure and selfless love. The- 
boundless affection of the mother’s heart, the sleepless care 
and diligence of the father and the inspiring guidance off 
the guru found their culmination in that single bosom. I 
for one feel it my proud privilege to worship him as my~ 
ideal. The worship of such a soul transcends the worship 
of an individual and becomes the worship of the ideal itself. 
He is verily my chosen deity. 

Philosophy of Action 

Single-minded devotion, sterling character, matchless 
organisational skill, indomitable faith in the ultimate succes 
of the cause he had taken up as his life-mission and limitless 
capacity for effort and exertion were the only capital 
of his endeavour. He spared no pains and paid little 
attention to his bodily needs, to such an extent that even 
failing health in his later years could not slow down the 
tempo of his physical and mental exertion. His co-workers 
were torn with anxiety about his worsening health. Some 
even warned that his body would not last long if he 
continued in that strain. But he would reply to all such 
queries in a simple sentence, “ After all, my body is for the 
sake of work ”, and would close the matter. He knew no 
rest or respite. His was the philosophy of action. He 
was for ceaseless and intense action, especially during the 
days of youth. “What is the use of resting during the 
days of youth only to prolong one’s life up to old age when 
the body becomes useless for any active dynamic work?” 
he used to ask. If out of compulsion of his co-workers he 
consented to go to a place for rest, he would not rest without 
starting a few shakhas in and around that place 1 

Once in 1939 his illness became very acute. Doctors- 
advised him complete rest. I was with him at that time. 
Treatment was going on. Medicines were regulary given- 
but to no purpose. The doctor who was treating him was. 
perplexed. While checking the details of the treatment,. 


Bunch of Thoughts 

he inquired when Doctorji would go to sleep. I replied, 
“As usual at 1 or 1-30 in the night.” The doctor was 
shocked to hear that. He said, “ That is why he is not 
improving. Probably you are not allowing him to sleep 
-early. He must go to bed by 10 O’clock.” I confessed 
my inability to make him sleep so early. The doctor 
said, “Well, if you cannot do it, I will myself come and 
do it.” I welcomed his proposal. That day the doctor 
came at 9 o’clock in the night. Doctorji had just taken 
his food and was alone in his room. As it was not good to 
sleep immediately after taking food, the doctor began chit- 
chatting with Doctorji for a while. I was sitting outside 
all the while. When, however, the doctor felt drowsy, he 
looked at his watch. It was past 1 o’clock ! He got up 
hurriedly, instructed Doctor to sleep and came out. As 
he started out, I just enquired of him the time. In an 
apologetic tone he said, “I forgot myself in talking!” and 
went away. 

Offer Flower of Youth 

Doctorji stuck to that practice even during his serious 
illness. He would call the workers at night and talk to 
them singly or in groups till late in the night. All our 
efforts to dissuade him proved futile before his grim resolve 
to expand the work at peak speed. Even the steel frame 
of his body could not cope for long with his intensely 
dynamic spirit. Within fifteen years of the starting of the 
organisation, his body was completely consumed by the 
fire for idealism. It was not that he was unaware of the 
approaching end. In fact he used to say, “ I know quite 
well the nature of my malady. I also know its remedy. 
But I have simply no time to spare for treatment. I do 
also visualise its result. But I cannot help. God’s will be 

Just as a yogi finds fulfilment in offering himself as an 
oblation in the fire of yoga manifested in his body, so did 
Doctorji offer his body in the fire of suffering and sacrifice. 

The Ideal Incarnate 


That has been our glorious tradition. But today we 
often hear that we should not exert ourselves too much in. 
our younger days lest our lifetime may be cut short. 
Doctorji ridiculed that advice of wasting the precious 
moments of youth only to drag on old age for some more 
years. One should in fact offer oneself at the altar of the 
Mother when the flower of youth is in full bloom shedding 
fragrance and radiance all-round. It would be a sacrilege 
to offer a faded flower devoid of colour and odour in the 
worship of one’s chosen deity. This was his concept of 
fruitfulness of human life; this was how he lived and this, 
was how he died. 

Living and Dying 

His was not an ordinary death. It was a steady and 
consuming fire stretched over the entire period of his youth. 
There are some who sacrifice their lives in a flash of 
martyrdom. True, that is also glorious and inspiring. 
But to burn oneself every moment of life to light up countless 
other hearts is verily a iapasya of the highest order. Like 
Shibi of the olden days he cut his own flesh bit by bit 
in order to protect the ‘dove’ of society. Like Dadhichi,. 
who gave his bones to be forged into a deadly weapon to 
slay the demon Vritrasura, Doctorji too smilingly transfused 
his life-blood to society till the last drop. That was how 
a Shankaracharya died at the age of thirty-two, a Vivekananda 
at thirty-nine and a Shivaji at fifty. Doctorji too died at fifty. 
And it is they who live eternally! 

How Words Get Power 

Words get charged with irresistible power when uttered 
by such souls. Doctorji’s words used to be very simple— 
as if he was speaking to a child. But what a force they> 
carried! Once Dr. Shyama Prasad Mukherjee of revered 
memory came to see Doctorji with a desire to discuss 
some serious problem with him. At that time Doctorji 
was too ill — and that proved to be his last illness ! — 


Bunch of Thoughts 

To engage himself in a long discussion, So I requested 

Dr. Mukherjee to have a preliminary talk over the subject 
with me and if anything remained he could go to Doctorji 
for a final answer. He agreed. We had a prolonged discussion. 
And although each one of his queries and doubts was 
answered, still he remained unsatisfied. So we went to 
Doctorji. He put the same question to Doctorji. And 

Doctorji replied in a few words, conveying the same answer 
as I had given. But to my astonishment I heard Dr. 

Mukherjee say, “Now I am completely satisfied.” That 

incident gave me the lesson of my life that it was the 
character, the penance, the sacrifices of a person that impart 
power to his words. Arguments, discussions, flashes of 
intellect, all pale into dismal dimness before that supreme 

A Child of Greatness 

Excelling though in all that go to make an epoch-maker, 
he remained all through his life like a child— simple, 
unassuming, without any airs, speaking to one and all in a 
spirit of intimacy, laughing, joking and appreciating the 
smallest of virtues in others. 

Once in a weekly meeting of some advocates in the 
Sangh, several issues connected with the organisation were 
being discussed in a free and informal manner— some 
one mooting a query regarding the future set-up of the 
‘Sangh, some one else suggesting the formation of a formal 
central committee and so on. Then abruptly one of them 
posed the question, “What, after all, is at the root of the 
Sangh?” “Well, it is Doctorsaheb ”, I simply said. An old 
gentleman was present in the meeting who had known 
Doctorji from his boyhood. Doctorji would often go to him 
•seeking his suggestion and guidance. Obviously he was 
moved to hear my words regarding Doctorji. He was amazed 
to find that all of a sudden the ‘ boy Keshav ’ had grown to 
.such heights. A flash of new realisation, as it were, dawned 
•upon him. After the meeting he went to Doctorji and 

The Ideal Incarnate 

429 ; 

remarked affectionately, “Doctor, how great you have- 
become ! All the while I was imagining you as the same- 
old lad Keshav!” 

The greatest of men who grace the world-stage cast 
that spell to make others unaware in their greatness, so that 
they may not shirk and shudder of their greatness, so that 
they may come and freely mix with them in a spirit of' 
comradeship. Sri Krishna by his childish pranks had cast 
a spell over all in the Gokula. No one, not even Yashoda.. 
would remember that he was God Incarnate Himself. 
Once when he was reported to have eaten dust and Yashoda 
forced him to open his mouth, she saw illimitable universes* 
dancing in that little cavity. She was shocked and dumb- 
founded. But that was only for the moment. The same 
old smiling, mischievous, teasing pranks of the child 
Krishna made her forget that fleeting realisation. 

Doctorji’s disarming simplicity had cast a similar spell 
upon all those who came near him, even his nearest friends- 
and co-workers. It was only rarely that they would 
remember, as if in a flash, that they were in the company 
of a great soul of unsurpassable majesty born but once in 
centuries for the redemption of the people. And they would 
be surprised and even shocked at the free and almost equal 
way in which they mixed with him, sometimes even taking, 
liberties with him! But that was all for a moment. Again 
the simple, smiling figure of Doctorji would cast its spell 
and they would forget all about it. 

Such was our Doctorji, the founder of the Sangh the 
Hindu Ideal of man in flesh and blood, the very embodi- 
ment of the saying, fwftrfe: tfvT (The 

great ones achieve great tasks not because of external aids but 
by their intrinsic merit), a Guiding Light for all generations* 
to fashion their lives in its effulgence for a glorious and 
immortal national life. 


Wanted a Unitary State 

An article written by Sri M. S. Golwalkar just after 
the publication of the Report of the States Reorgani- 
sation Committee in 1956. 

T HE Report of the S. R. C. is out for about a fortnight. 

Prominent persons in the political field started giving 
free expression to their reactions to the recommendations of 
the Commission even before the report was officially published. 
Nobody seems to be satisfied. The whole atmosphere is 
charged with antagonism to the report. Feelings are rising 
high. All legislative groups are giving free vent to feelings 
of antagonism towards one another. No one group appears 
to be in a mood to co-operate with, and live side by side 
with another in one common administrative unit. Antagonism 
has been so intensified and aggravated as to take the form 
of deep-rooted hostility. 

The British Propaganda 

One cannot help remembering the propaganda the 
British Bureaucrat has made about this country and the 
people. He has emphatically been telling all the world to 
bear in mind that this is not one country but a continent like 



Bunch of Thoughts 

what modern Europe is— an extensive > ce of land comprising 
of many countries, many peoples, many nationalities all with 
their distinct racial, cultural and linguistic features. He 
has been warning all to be undeceived about the complexion 
of the people here, upholding that they are not one people 
at all in the sense of the unity of the people of England 
or France or Germany, but a conglomeration of numerous 
peoples having less in common with one another and 
having more differences with one another than even the 
peoples inhabiting the various countries of Europe: that 
ethnologically they are all of different racial stock ; historically 
they have come to migrate into this land from some unknown 
home to take up their habitation here; politically they have 
been successive raiders and invaders ultimately settling 
down in the fertile territory and as a result, bearing towards 
one another inherent hostility latterly become latent and 
less prone to manifest itself in the shape of open violence ; 
linguistically strangers to one another; culturally of different 
standards; and religiously so far divided as to be always 
ready to fly at each other’s throat. 

The differences especially emphasised, and to a great 
extent fanned by them, were between the Hindus and the 
Muslims, the ‘Dravidas’ and the ‘Aryans’, the various sects 
such as the Jains and the Sikhs as against the rest of 
the Hindus, between the various castes each against the 
rest, more especially between the Brahmin and the non- 
Brahmin. They never tired of telling the world, and 
particularly to our own people, that it was their providential 
-existence in the country as the sovereign power which had 
held all these forces of dissension in check and prevented 
the country from continuing to be a gruesome scene of 
violence, bloodshed, incessant, intermittent, internecine war, 
insecurity to life, honour and property ; that they had 
supplied a stable government, just, merciful and progres- 
sive; and that it was only because of them, and during 
their continuance in power, that the sense of common 
motherland, patriotism and of a common nationality was 

Wanted a Unitary State 


being gradually forged out of this bewildering mass of 
heterogeneous, and often incompatible, peoples. 

Leaders on Test 

And for a time it did appear that one common love for 
the motherland had been infused, or had been renovated, 
among the people throughout the length and breadth of 
this land of Bharat; that, founded upon this love, a sense 
of one people and one nationality had been forged. All 
the leaders of the people spoke in terms of one nation and 
seemed to manifest a genuine faith in it. All voiced this 
great sentiment and tried to rouse the people to fight for 
the freedom of the country from the yoke of the Britisher. 
And it seemed that the whole mass of people had caught 
the sentiment. 

But the Britisher never tired of reiterating and emphasising 
the differences which he conceived and tried to inculcate 
in the people. He prophesied that with his withdrawal 
the land would be given to internecine feuds of all types 
and all order would be shattered, total chaos would prevail. 
With this he tried to justify his continuance— holding absolute 
imperialistic sway over our country. Our leaders, however, 
fancied that this was mere "propaganda, untrue, if not 
actually vicious’, and intensified the struggle for freedom 
in the belief that the ideal of one nation had been realised 
as an actual fact by themselves and, following them, by all 
the citizens of the land. Eventually the Britisher was 
compelled, by force of circumstances, his shattered post-war 
condition and the pressure of international situation, to relax 
his grip over this country and give up governing the people 
entrusting that responsibility to the leaders, who had been 
so vociferously and persistently demanding self-government. 
And the time arrived when the vaunt of the leaders that 
they had forged and realised one common national life was 
to be put to test. 


Bunch of Thoughts 

The Failures 

What is the result of the test? To be honest it cannot 
be said that we have passed the test successfully. The first 
and most cruel blow to the professions of ‘One Country, 
One Nation’ was dealt by the acceptance of the unhappy 
partition of our Mother — Bharata bhoomi. It meant an 
acknowledgment that the Muslims formed a distinct and 
antagonistic national community which had been tied down 
to live in this land with the Hindu Nation and which won 
for itself a distinct state by vivisection of the country in 
which they had originally come as invader and where they 
had been trying to settle down as conquerors. In spite of 
their protestations to the contrary, and vehement attempts 
to repudiate the two-nation theory indulged in by some— 
shall we say, indiscreet people?— the acceptance and, now, 
the justification of Partition, and the resultant separate 
Muslim State carved out of the body of the Motherland has 
clearly given the lie to all these protestations and proved 
that verbal professions and essential beliefs were not in 
harmony and that all along, somewhere in the background of 
the thought processes of all these eminent leaders, there 
did abide the belief in the existence of a separate Muslim 
nation ‘justly’ claiming a distinct state within the borders 
of what all claimed as one Motherland — fractioning the land 
and thus evincing an innate disbelief in the oneness of the 
Motherland as well. 

This misuse of the slogan of the ‘right of self-deter- 
mination’ has been extended to Kashmir, and now to 
Goa also. To say that Kashmiris shall determine their 
own future is to repudiate the oneness of the country and 
of the people here in Bharat. Then came our present 
Constitution converting our country into a number of 
almost distinct units each with a ‘state’ of its own and all 
‘federated’ into one ‘Union’. When one pauses to think 
of the conditions in which our makers of this Constitution 
lived when they framed the Constitution one sees that the 
atomosphere then was extremely congenial to the formation 

Wanted a Unitary State 


and evolution of a Unitary State — One Country, One Legis- 
lature, One Executive Centre running the administration 
throughout the country —an expression of one homogeneous 
solid nation in Bharat or what remained of it then. But 
the mind and reason of the leaders were conditioned by 
the obsession of a 4 federation of states ’ where each linguistic 
group enjoyed a 4 wide autonomy ’ as ' one people ’ with 
its own separate language and culture. 

At the Root of Fedaration 

As far back as 1923 the Indian National Congress, 
which was then the only political body in the country 
claiming to represent the whole of the people, had envisaged 
such a federal pattern for our land and had opted for 
linguistic states going into the composition of that federation. 
What made them declare that to be the end for which 
they were working, is not clear. But in this connection 
a statement reported to have been made by a Conservative 
Member of the British Parliament expounding the need 
of provincial legislatures, that this step would eventually 
lead to a situation, when, if the British were to withdraw, 
the country would be divided into half-a-dozen or more 
mutually exclusive and mutually hostile linguistic states, 
seems to give the clue as to the origin from which this 
inspiration to establish 6 linguistic states ’ and their ‘ federation ’ 
in the country, may have been inherited by the makers 
of that declaration. 

Committed thus to establishing a federation of linguistic 
states, the Constitution which was ultimately adopted could 
not but be of a federal structure accepting for the time being 
the existing provincial boundaries and exalting the erstwhile 
provinces to the status of almost autonomous e states The 
question of reorganisation of 'states boundaries’ and 
the demand for fulfilling the promise of the establishment 
of linguistic states was to be met with later, and now the 
S. R. C. has come forward with recommendations apparently 
unsatisfactory to all sections of the people. And the 


Bunch of Thoughts 

atmosphere is evidently one of mutual distrust, lack of 
goodwill, greedy clamour for grabbing more territory, 
exhibiting a rueful picture of so many wolves growling 
at one another over a carcass. The spectacle presented 
is so very painful. It seems as though the leaders are 
vying with one another in trying to justify the boast of 
the British Imperialist that but for his heavy hand over 
the affairs of the country the people would tear one 
another to pieces and the country would be steeped in 
confusion worse confounded. 

Our Future at Stake 

Why is all this happening ? Why are all the professions 
of unity of the motherland and of the nation torn to 
shreds? Were these professions at all real? The present 
sorry state of affairs forces upon us the conclusion that 
those in charge of affairs in the struggle for freedom from 
the British yoke never realised that this was ‘One Country, 
One People and One Nation 4 . The countrywide unity, 
temporarily manifested, was not the outcome of the 
positive understanding of our agelong notional entity, of 
a realisation that the variety seeming to baffle those not 
conversant with the mode of our national thought and 
generous outlook on life — an outlook granting full freedom 
for expression and evolution to all individuals and groups 
without disrupting the grand harmony of one homogeneous 
National Being — was just an expression of the richness 
of vitality of life, of successful synthesis referring the 
seeming difference to a deep fundamental unity, but was 
a mere patch-work, a temporary truce called to meet a 
common imperialistic adversary, a short-lived confederation 
invoked for the limited purpose of meeting a common 
danger born out of a negative feeling of antagonism to the 
rulers commonly foreign to all confederates, as a result 
of reaction to the British domination. That is why, we 
infer, as soon as the antagonistic British withdrew from 
the scene, the patched-up unity has fallen to pieces for 

Wanted a Unitary State 


want of a common adversary necessitating a united front 
to combat it with. 

This is a very doleful picture of our present " condition. 
As we try to look ahead a dreary future looms before 
us, steeped in the darkness of despair about a better future. 
With the leaders guiding the destiny of the country today 
lacking in a positive understanding of the oneness of our 
holy motherland, of the living unity immortally underlying 
the rich variety in which eternal national consciousness 
has been always manifesting itself, and, as a result, indulging 
in encouraging fissions and fragmentations, it will be unwise 
to entertain any hopes for a bright future. Even our bare 
existence as a respectable free nation is in jeopardy and, 
in a world inhabited by power-seeking war-mongering peoples, 
our existence is precariously at the mercy of whimsical 
chance which may, at any moment, deluge the world 
in a dreadful struggle, from being submerged in which 
we may not hope to succeed. A house divided against 
itself is bound to fall. 

There Is a Remedy 

Dismal thoughts these. But there is no reason to give 
ourselves up to despair, for there is a remedy. The remedy 
lies in rooting out all tendencies towards separatism, all 
sentiments denying the firm faith in the oneness of the 
motherland and shaking free from all words and actions 
calculated to produce ideas countrary to the realisation of 
the oneness of our national life. 

Towards this end the most important and effective 
step will be to bury deep for good all talk of a federal 
structure of our country’s Constitution, to sweep away 
the existence of all ‘autonomous’ or semi-autonomous 
6 states ’ within the one State viz., Bharat and proclaim 
4 One Country, One State, One Legislature, One Executive ’ 
with no trace of fragmentational, regional, sectarian, linguistic 
or other types of pride being given a scope for playing 
jhavoc with our integrated harmony. Let the Constitution. 


Bunch of Thoughts. 

be re-examined and re-drafted, so as to establish this 
Unitary form of Government and thus effectively disprove 
the mischievous propaganda indulged in by the British 
and so unwittingly imbibed by the present leaders, about 
our being just a juxtaposition of so many distinct ‘ethnic 
groups’ or ‘nationalities 1 happening to live side by side 
and grouped together by the accident of geographical 
contiguity and one uniform supreme foreign domination. 
Let us be grateful to the makers of the present Constitution 
as also to the worthy members of the S. R. C. for the 
services rendered but let us not allow the nation to become 
a house divided against itself and heading towards destruction 
by falling to pieces. Let our present leaders of the affairs 
of the state take courage in both hands, take a realistic 
view of things, envisage the dangers of disruption staring 
us in the face, face the misguided opposition of such ill- 
informed people as may happen to stoop to such opposition 
and, with a firm hand, change the present ill-conceived 
federal structure to the only correct form of government, the 
unitary one. 

Let Sankaracharya and Lincoln Inspire Present Leadership 

With one sweep all talk of fragmenting the country 
will have been silenced, the rising tide of disunity, distrust 
and mutual hostility put down, and conditions for a 
harmonious evolution of One Homogeneous People, One 
Nation, will have been established. There is no doubt that 
barring some vociferous elements the mass of the people 
will stand solidly behind such a scheme and our present 
leaders shall go down into futurity as the successful builders 
of Bharatiya national solidarity, will be worshipped by 
posterity as modern manifestation of a Shankaracharya, as 
Bharatiya parallels of an Abraham Lincoln. 

The patriotism, and faith in the eternal Bharatiya 
Nation, of the leaders of our generation is being now put to 
the rest. Whether they prove to be pure metal with a true 
ring, or mere tinsel, will be seen in the boldness they 7 

Wanted a Unitary State 


manifest and the steps they take now at this historic hour 
calling for all courage, determination and intense love for 
our ancient, but immortal nation. Let us pray to the 
Almighty, who, in His wisdom, has always been guiding 
this Hindu Rashtra on the right path, the path of Dharma, 
that is the Path holding the people together in one loving 
integrated unity, guide our leaders in this dark hour and 
inspire them with the right understading and instil in them 
courage to tread along the right path for a glorious revival 
of our Great People. 

<jContint4ed from the front flap) 

The outlook it offers has room for 
ail minorities on condition of their 
whole-hearted submission to the supreme 
value of the nation in.thelr lives. The 
nation is the vehicle of universal truths 
and is not an entity above them. This 
Is no chauvinist nationlism of the kind 
associated with Mussolini and Hitler in 
the recent West. 

Thus these thoughts go on to deli- 
neate quietly and patiently the portrait 
of the best Indian society and pattern 
of values in all spheres of life and 

culture Philosophy, art and social 

order, that the Sangh seeks to hold 
before the mirror of the national mind.